About Me

My photo
I am a Professor in psychology at Bhim Rao Ambedkar College, University of Delhi with more than 20 years of teaching experience.I am a Doctorate in Psychology from University of Delhi. Taught BA Hons Applied psychology, MA applied psychology and Ph.D psychology to students of Delhi university. Executive editor Journal of positive psychology. Executive editor Academia (An international multidisciplinary journal on social science, humanities and languages) Successfully completed ICSSR major research project, UGC major research project and Innovative research project from University of Delhi. Monitoring committee member of a research project under the aegis of BSF (Border Security Force), Ministry of Home Affairs on stress management. Supervising 6 Ph.D researches from University of Delhi, 2 from Amity University, 1 from Jamia Millia Islamia. Member ICSSR research project committee. Selection committee memeber of Indian Oil, NTPC, GAIL India, Solar energy corporation. Authored a book on Criminal Psychology published by LEXIS NEXIS India. Delivered invited lectures at IIT Roorkee, IIM Lucknow, IGNFA Dehradun, IWST Bangalore. Presented my paper at ICAP 2014, Paris, France.

May 5, 2012

Historical and Contemporary Psychology Paradigms of Leadership


Historical and Contemporary Psychology Paradigms of Leadership

Socrates lived in 4th Century B.C. Wrote no book's and main source of his ideas came from Plato's Dialogues.
"I suppose that under all conditions human beings are most willing to obey those whom they believe to be the best. Thus in sickness they most readily obey the doctor, on board ship the pilot, on farm the farmer whom they think most skilled in his business. People will obey willingly only those whom they perceive to the better qualified or more knowledge above than they are in a particular situation."
There are three main forms of authority in human affairs the authority of position or rule, the authority of personality and the authority of knowledge. Socrates emphasized the later. It is the man or woman who knows what to do and how to do it will be obeyed, especially in times of crises. For Socrates and his school as exemplified by Plato, knowledge is the main gateway to leadership. Xenophon besides being a successful military leader himself also taught leadership. From his close observation of men in action, he made a distinction between those leaders who won willing obedience from their subordinates and colleagues, as compared to those who merely extracted compliance from them either out of fear or a grudging acceptance of authority of knowledge.
People are most willing to obey those who know what they are doing.
As the experience of Xenophon himself and his observations of other generals suggests, a good leader gives direction sets an example and shares danger or hardship on an equal footing. He or she should win respect without courting popularity.
There is a difference between managing-administration planning and controlling and leadership. A good leader does those things but transcends them he or she has the secret of harnessing the willing and support of others to the command task at hand. The story of Xenophon's assault on the Carducci illustrates another Cardinal Principle of leadership. Leaders encourage people. They renew spirits giving others fresh courage to pursue the common course of action.
Xenophon in the cyropaedia listed the qualities of good leader as:
*                     Temperance
*                     Justice
*                     Sagacity
*                     Amiability
*                     Presence of mind
*                     Tactfulness
*                     Humanity
*                     Sympathy
*                     Helpfulness
*                     Courage
*                     Magnanimity
*                     Generosity
*                     Considerateness.
Aristotle the, Plato's greatest pupil suggested Just four qualities of leadership:
i)        Justice
ii)       Temperance
iii)      Prudence
iv)      Fortitude
Lordslim also taught four qualities:
i)        Courage
ii)       Willpower
iii)      Initiative
iv)      Knowledge
These qualities are necessary but not sufficient - they won't enable your a leader but you can't be one without them.
It is important to distinguish qualities of personality and character from knowledge in the technical and professional sense.
Leadership Skills
There is no body who can't vastly improve his powers of leadership by a little thought and practice.
Socrates explored the issue of transferability of qualities from one profession to another.
Whatever a man controls, if he knows what he wants and can get it he will be a good controller, whether he controls a chorus, an estate, a city or army. Socrates described that successful businessmen and generals perform much the same functions. Socrates identified six of these functions or skills.
*                    Selecting the right man for the right job.
*                    Punishing the bad and rewarding the good under them.
*                    Attracting allies and helpers.
*                    Keeping what they have gained.
*                    Being industrious and strenuous in their own work.
But (Nicomachides) one of the generals cross-questioned and said all these are common to both but fighting is not. Socrates replied but surely both are bound to find enemies?
Oh yes they are?
Then it is important for both to get the better of them?
Undoubtedly, but you don't say how business capacity will help when it comes to fighting.
That is just where it will he most helpful, Socrates concluded. For the good businessman, through his knowledge that nothing profits or pays like a victory in the field, and nothing is so utterly unprofitable and entails such heavy loss as a defeat, will be eager to seek and avoid what leads to defeat, prompt to engage the enemy if he sees he is strong enough to win and above all, will avoid an engagement when he is not ready.
A good leader meets the needs of his men, just as a good shepherd looks after his flock.
Within the compass of human needs in working groups, we can distinguish three distinct but overlapping areas of need, to achieve the common task, to be maintained as a team, and the needs of which individuals as such bring with them by virtue of being human. If the common task has sufficient value for them, people in enterprises, organizations and groups experience a need to accomplish it successfully and they look for leaders who will help them to do so.
Individual needs include the basic ones for food and for shelter, for care when wounded or sick and for security in time of danger. But we are personal as well as human, so we seek the social acceptance and esteem which comes from recognition by others of our personal contribution to the common task or the common good. The Greek's thirsted for individual recognition, competitive desire for fame, renown and a heightened sense of being.
The Servant Leader
We are not accustomed to thinking of leaders as servants. We tend to emphasis position rather than responsibility. Socrates had identified the command element of service in all leadership by insisting the care responsibility of leaders is to meet human needs. Jesus clothed much the same message with his religious authority. By so doing, he altered for all time the moral climate of leadership. The deepest flaw in leadership is usually arrogance. The root of arrogance is an inflated pride which makes a person in a position of leadership act in an excessively determined, overbearing on domineering way. The antidotes to the disease of arrogance in relation to leadership go back as for as Lao TZ U, a Chinese thinker in the forth Century BC and supremely to Jesus. In the concept of leadership advanced by both there is a marked absence of assertiveness, a lack of vanity or presumption and the feeling that a leader should see his or her part as something moderate or small in scale especially in comparison to the contribution of others.
The Tao principle is what happens to itself. It is this quality of things spontaneously and in an unselfconscious way, without regard to their effects upon other people's perceptions of oneself, that links Lao Tzu with the teaching of Jesus. There is a freedom from acting for show or indeed for outward things. This refusal to dominate or to lord it over others again parallels the teaching of Jesus. Lao envisaged a leader who practices humility, being neither self assertive nor talkative. The highest good is like that of water wrote Lao. The goodness of water is that it benefits ten thousand creatures, yes itself does not wrangle but it is content with the places that all men disdain. On leadership for example, the following words of AaoTzu have become justly famous:-
A leader is best
When people are hardly aware of his existence.
Not so good when people praise his government.
Less good when people stand in fear.
Worst, when people are contemptuous. Fail to honour people, and they will fail to honour you. But of a good leader, who speaks little
When his task is accomplished his work done.
The People say, we did it our selves.
Jesus chose twelve disciples to apostles. Selected from a largely self chosen band of disciples both men and women, who accompanied Jesus as he went about the country (Israel) teaching and healing, the twelve came to see themselves as the corps of the leaders for the new movement. Jesus saw that they clearly needed instructions in that role and especially in a style of leading other disciples or followers in "the way" that would not be divisive. Their quarrels over prudence gave him several opportunities to teach them about true nature of leadership.
On one occasion for example, as Jesus led his disciples on the road tocapernaum, he heard the noise of voices raised in argument behind him. When he was in the house he asked him, "what were you discussing on the way"? But they were silent, for on the way they had been arguing with one another as to which of them was the greatest. Jesus sat down and called the twelve and he said to them if any of you would be first, he must be last of all & servant of all.
And he took a child and put him in the midst of them. Taking the small boy in his arms, he said, "Truly I say to you, unless you turn to become like children, you will never enter the kingdom of heaven. Whoever exalts himself will be humbled and he who humbles himself like the child will be exalted. Ace to John's Gospel, this distinctive of Jesus on the need for a humble style of leadership reached a climax shortly before the end of his life on earth, in the most extra ordinary scene in the whole history of leadership.
"Jesus rose from supper, laid aside his garments and girded himself with a towel. Then he poured water into a basin and began to wash the follower's feet and to wipe them with the towel with which he was girded. He came to simian peter and peter said to him "Lord do you wash my feet? Jesus answered him what I am doing to you do not know but afterwards you will understand." When he had washed their feet and taken his garment's and resumed his place, he said to them, "Do you know what I have done to you? You call me teacher and Lord and you are right so I am. If then your Lord & teacher have washed your feet you also ought to wash one another's feet. For I have given you an example that you also do as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is he who is sent greater than who sent him. If you know these things blessed are you if you do them.
Jesus would be unknown today if he had spent all his time meeting physical needs of his followers. What comes across to us, however is the double message of Jesus, that a leader is one who meets needs and that his or her style should reflect that reality?
How does the idea of servant leadership relate today's hierarchical organizations and the barriers which so often exist with them? All organizations are hierarchical; for organizations are hierarchy it is being organized into orders or ranks each subordinate to the one above it. The principal reason for it was original communication rather than authority, the means by which a leader could communicate effectively with a large goody of people. The real choice is between elaborate organizations with many ranks and much more simple structures. For a variety of reasons, modern organizations have become flatter as unnecessary levels of management have been stripped, we are moving towards just three broad & over lapping bands: strategic operational and team leaders. However this is still a hierarchy. Leadership is paradoxical in that it can and does work in a formal structure, fulfilling managerial roles and respecting order and system as necessary means to an end. Qualities knowledge and skills all have been much emphasized in the context of leadership but inner attitudes the way you think and the way you are inside yourself are as fully important for by a kind of extra sensory perception your people will always come to sense, who you are. You can't hide your inner self as a leader.
As the Zulu proverb say's “I can't hear what you say because what you are is shouting at me." Leadership is just being you.
The ability to give direction
Not the cry but the height of the wild duck leads the flock to fly & follow. Chinese proverb.
Alexander the great on an his Journey through Asia. The world leader suggests the importance of guidance and a journey forwards in time.
There are three kinds of need discernible in any human enterprise. Firstly people need to know where they are going, literally or metaphorically is terms of their common task. Secondly they need the help together as a team. Last but not least each individual, by virtue of being human & personal, also brings & set of needs that require satisfaction. These three variety of need should be conceived of being separate entities, they overlap or interact in a rich variety of ways, sometimes with good and sometimes with ill effects.
Alexander personified the Cardinal military virtues, such as physical courage, as well as mental qualities of a brilliant commander. A team is like a Jigsaw puzzle, of complementary parts fitting perfectly together. Under Alexander’s compelling leadership the Greek army worked as a high performance team. However desperate his circumstances, Alexander was also with its aid, to defeat much bigger armies time after time. Apart from caring his men's individual needs food and water, security, family Alexander also ensured that the outstanding received personal recognition. He knew their names and praised them in public.
Making Right Decisions:
Leadership is about giving direction, but it has to be the right direction. That calls for a practical ability both natural and educated. The Greeks called it phronesis which we might translate as practical judgment or transcendent common sense. Thought precedes decision, decision leads to action. Depending on the Circumstances and especially upon degree of crisis as a leader you need to know when to cut off debate and to initiate the action phase. Intuition is sensing situation as they really are when the evidence is incomplete. It can be disturbed by anxiety or fear, and it should be tested by reason or experiment before being accepted. In the country of the blind, the one-eyed man is king, but even a leader with partial vision may sometimes rely upon the blind man's guide dog-intuition.
Imagination is also necessary, for new circumstances call for new ideas. Again, a leader does not have to be particularly imaginative but should be able to stimulate and respond to imaginative thinking in the organization.
The Art of Inspiring while informing effective communicator. To define effective communications, first they know what the aim is. What are the effects or actions that should result from this communication? Secondly they understand the feelings and information already present in the minds of their hearers or readers.
Thirdly they put over what they have to say clearly, simply and vividly, using the most appropriate methods of communication personal conversation, telephone, presentation report or letter. In the context of human enterprise, leaders must both impart and receive a great deal of information daily. They need to be skilled both in putting across information with necessary clarity and conciseness and in listening to what other have to report.
Vision.-What's vision? The word suggests the power of seeing, and by implication the ability to see further ahead and see a wider field than others. A leader has to be concerned with emotion and motive.
Moral is a state of mind. It is that intangilete force which will move a whole group of men to give their last ounce to achieve something, without counting the cost to themselves that makes them feel they are part of something greater than themselves. It they are to feel that their moral must, if it is endure and the essence of moral is that it should endure have certain foundations. These foundations are spiritual intellectual and material and that is the order of their importance. Spiritual, first, because only spiritual foundation can stand real strain. Next intellectual, because men are swayed by reason as well as feeling. Material last important but last because the highest kinds of morale are often met when material conditions are lowest. Spiritual is used not only in religious meaning strictly, but as a belief in a cause.
One did not need to be an orator to be effective. Two things are very necessary first to know what you are talking about and second and most important to believe it yourself.
In our daily music of life who thinks of a telephone operator until he fails to get his connection, of the clerk in our office until he makes a mistake in our salary statement and so on. Unless each department members feel directly that its success and honor are in their hands as much as any body.
A good leader should speak straight at his audience and create an atmosphere to live and work. An atmosphere of doubt of looking back of loss of confidence must cease.
The effect of address to the audience be electric and terrific that it creates new hopes and confidence in future.
Great leaders write their own speeches. But today political leaders and organizational leaders hire speech-writers, professionals who help them to communicate more effectively. It is indeed difficult to appear sincere when one is using borrowed words in order to inspire others. This belief that we can create and sustain an image of good leadership through our borrowed ad campaigns is still a doubtful concept?
No single leader knows all the answers but a good leader tends to show empathy-the capacity for participating in another feelings and ideas. In that context certain theatricality is involved in it. For leader who is invisible and in audile to some and selectively communicating to the rest can seldom he effective and certainly not great.
Listening leaders with their hearts and heads and third inner ear to the leanings and feelings is always better.
Any one can hold the helm when the seas are calm. The test of your powers of communication comes when seas are rough with change, and people feel disoriented and out of touch. Can you communicate hope when all about you are doubting the promise of future?
It is not merely the thing that is said, but the man who says it that counts, the character which breathes through the sentences. Trust and good communication go hand in hand. Where there is a trust even bad news can be communicated. The more you communicate the plain truth or the realities of the situation, the more people will trust and support you. The bird carries the wings but the wings carry the bird. Techniques have a place but truth is great communicator.
Part of human nature is the desire to excel-very often this latent greatness needs to be merely sparked into life by a leader. Good leaders draw from ordinary people extraordinary performance.
Wise leaders win valuable support by seeing as much consensus as possible in decision-making.
A leading school master of the day wrote to his fellow teachers. We are they who help to make or mar all. They that are flower of our nation, and these who become leaders of the rest are committed to our education & Instruction. Self control enabled a man to find the mean between extremes, to see both himself and the world which lived with objective justice and to apply such justice. A brave captain is as root, out of which as branches, the courage of his soldiers does spring.
It he permitted reason to rule his abilities would become virtues, If on the other hand, he was driven by the lower part of his soul if his emotions and passions ruled without the bridle of reason, than his abilities would degenerate into vices.
Courtesy consists of two parts
Knowing what behavior fits to each person including oneself, and graciousness in giving to each his or her due. The fountain of all excellent manners is majesty. Machiavelli (1500) wrote men ought to be treated well or utterly crushed. He wrote since they can avenge small injuries but not great ones. A prince who wants’s to hold his own must know how to do wrong when necessary."
George Washington born in 1732 on April 30, 1789 Washingtonian took the oath of office as first president of United States.
Laborer considered as a set of number. In prayer before birth, the twentieth century poet Louis Macniece voiced these lingering fears as he prayed against.
"Those who would freeze my humanity, would dragoon me into a lethal automaton would make me a cog in a machine, a thing with one face a thing and against all those who would dissipate my entirety."
Let them not make me stone and let them not spill me otherwise kill me." Industrialists saw them as masters, bosses not as leaders.
War office selection on board (WOSB) spread over several days. Selecting leaders for groups by placing candidates in groups with tasks to perform. The tasks are developed to do outdoor exercises, such as getting a barrel over a stream with limited equipment. Role plays, giving a talk and leading group. The pace and demands of the programma introduce element of stress, no new thing when selecting leader for battle. How far each candidate perform necessary functions to help the group to achieve the task and hold it together as a working team. From the moment a man start to be trained as an officer he must be thought to regard himself as someone who has voluntarily accepted a huge responsibility and who has a very high standard to maintain everything he does. Lawrence of Arabia said, "No man can be a leader except he eats the same food as his men, wears the same clothes, leads the same life and yet appears better in himself.
Leadership is of the spirit, commanded of personality and vision, its practice is an art. Management is of the mind more a matter of accurate calculation of statistics, of methods time, tables and routine, its practice is science. If managers are necessary leaders are essential. The most brilliant surgeon is not necessarily the best man to run a hospital nor the bestselling author to run a publishing house. The technically trained man in not answer to solve a leadership position.
Charisma-There is a useful distinction to be made between invocation and evocation. Evocation happens without design but invocation is a conscious intention. Charisma could be deliberately invoked.
Women as leaders
In 1960 Srimao-Bhandarnaike of Srilanka became the world’s first women prime minister. Since then Indira Gandhi, Golda Meir, Isabelita person, Margreat Thatcher, Benazir Bhulto and Cora Aquino have all risen to the chief position in their respective countries. Christianity brought seeds of change in the perception of the value of women relative to Men. Queen Elizabeth I was head of the state and head of the church of England (1588).
Prejudice dies hard. Not until nineteenth century the age of progress did women begin to emerge in larger numbers as leaders. In 1854 Florence Nightingale heard about the terrible conditions of the wounded British soldiers is the Crimean war; she offered to lead a party of women nurses to work in the military hospital. She introduced important technique of modern reform the use of statistics. In 1903 Emmelive pankhursts formed the women's social and political union along with her three daughters and ten other women. Their slogan was simple but, powerful, vote for women on the very day in June 1928 that Mrs. Pankhurstdied, the final Bill giving women the same voting rights as Men went through parliament in England. The two world wars gave further stimulus to take-up Careers.
In family we usually make better decisions when both sexes are involved and same applies to Industry. Women seem to have better intuitive capabilities and a deeper in build sense of fundamental responsibility. They are prepared to stick with details longer then men and to ensure that things are actually done right. The best decisions come when men & Women work together as a team. There is no evidence however that male and female qualities as such exist. Courage and aggressiveness, are by no means uniquely characteristics. All attempts to generalize about the leadership qualities or abilities that women possess as opposed to men upon closer examination seem to collapse like a house of cards.
Necessary Art of Persuasion
You use logic, persistence and personal enthusiasm to get others to buy a good idea. Most effective persuader seem to share a common trait, they are open minded never dogmatic. Effective persuaders involves four distinct and essential steps. First effective persuades establish credibility second they frame their goals in way that identifies common ground with those they intend to persuade. Third they reinforce their positions using vivid language and compelling evidence. And fourth they connect emotionally with their audience.
The strategy of presentation is also very critical. Credibility grows out of two source : expertise and relationship. People are considered to have high levels of expertise if they have a history of sound judgment. On relationship side people with high credibility are trusted to listen and work in the best interest of others. To overcome the expertise aspect one should consult the knowledgeable individuals through formal or informal means. To overcome relationship gap one should meet one to one with all key people you plan to persuade.
After all few people will jump on board a train that will bring them to ruin or even mild discomfort. Effective persuader must be adept in framing their position that illuminates the advantage of shared benefit.
Most common mistakes of persuasion-setting out a strong position at the start of persuasion effort gives potential oppenent.
Many managers see compromise as surrender but compromises can often lead to more sustainable solutions. They think the secret of persuasion lies in presenting great argument in one shot effect. Persuasion is a process not an event.
Experiments in psychology indicate that people are more likely to follow someone who is similar to them than someone who is not. The intuitive truth that people tend to treat you the way you treat them. Individuals are more likely to keep promises they make voluntarily and explicitly. Exclusive information is more persuasive then widely available data. Playing the "Because I am the boss" Card is out. It is demeaning and demoralizing for all concerned.
Give what you want to receive. Leaders should model the behavior they want to see from other a sense of trust, a spirit of cooperating or a pleasant demeanor. If an undertaking is forced, co-erced or imposed from outside it is not a commitment it is an unwelcome burden.
There is no trick to motivating others. It requires a clear unbiased of understanding of the situation at hand, deep insight into the vagaries of human nature at both individual and group levels, the establishment of appropriate and reasonable expectations and goals and the construction of balanced set of tangible and intangible incentives.
People at the top of their organization often forget how hard is it for the people at bottom. If the leader can make the people at the bottom feel like they are cared for the entire organization will feel inspired and motivated.
Through the period (1999 to 2001) 1700 executives were surveyed to know about their decision making processes by Miller Williams. After doing the cluster analysis of the data executives’ behaviors fell into five groupings. 25% of the executives’ interviews were charismatic. Charismatic are often described as enthusiastic, captivating, talkative, domiant and persistent. They are risk taking yet responsible individuals. They are rarely convinced by one-sided arguments that lack a orientation toward results. Charismatic make their final decisions very methodically and the decisions are based on balanced information.


Thinkers:- 11 % of the executives interviewed were most difficult decision makers to understand and consequently toughest to persuade. They are often described as cerebral. Intelligent , logical and academic. They are voracious readers and selective about the words they use. Not usually known for their social skills, thinkers tend to guard their emotions. They are driven more by the need to retain control than by need to innovate. Prominent examples include Michael bell, Bill Gates. They strive to understand all perspectives of a given situation and a strong aversion to risk.
Skeptics:- 19% of the executives were highly suspicions of every single data, especially any information that challenges their worldview. The most important trait of skeptics is that they tend to have very strong personalities. They can be demanding. Disruptive , disagreeable rebellions and even antisocial. He will be demanding of both your time & energy.
Followers:- 36% of executive interviewed made decisions on how they have made similar choices in the past or how other tested executive have made them.
Because they are afraid of making wrong choice, followers will seldom be early adopters. Instead they trust in known brands and in bargain, both of which represent less risk. Above all they are responsible decision makers which are why they are most often found in large corporations. With a follower, don't try to sell yourself unless you have a strong track record of success.
Controllers:- 9% of the executive interviewed were controllers. They abhor uncertainly and mutuality and they will focus on the pure facts and analysis of an argument. They are both constrained and driven by their own fears and insecurities. They are described as logical, unemotional, sensible, detail oriented, accurate, analytical and objective. Controllers can be loners and are often self absorbed, traits that lead them to make unilateral decision. Indeed, although a controller may talk to others about a decision, he will seldom generally listen to them or consider their input. When dealing with controllers, you need to overcome their internal fears, which they will pretend they don't have. In a meeting, remember that controllers can be self-absorbed, so be prepared for long silences during your interactions. Often a controller will jump to illogical conclusions. In practice, the only way to sell on idea to controller is not to sell it your best bet is to simply supply them with information they need and hope they will convince themselves. Although controllers and skefitics share several characteristics, a key difference is that controllers need ample time to make decision (they hate to be rushed). One of the worst things you can do with a controller is to push your proposal too aggressively. When that happens controllers are likely to see you as part of the problem and not the solution. There is also a concept of "tempered radicals" as they effect significant changes in moderate ways. There are four incremental approaches that leaders can use to create lasting cultural change. Most subtle is "disruptive self expression" in dress, office decor, or behavior which can slowly change an unproductive atmosphere as people increasingly notice and emulate it. Once people take notice of the expression they begin to talk about it. Eventually, they may feel brave enough to try some thing themselves. In a classic case of tempered radical "Dr. Frances Conley was a leading neuro Surgeon at Stanford Medical School. She struggled daily to maintain her feminine identify in a macho profession and her integrity amid gender discrimination. Complicated brain surgery and sometime male colleague would stride into operating room to say "Move over honey". Despite the frustration and anger. She felt, Dr. Conley at that time had no intention of making a huge issue of her gender. She did not went to compromise her position; so she expressed herself in all sorts of subtle ways, including what she wore. Along with her green surgical scrubs, She donned white lace ankle socks- an unequivocal expression of her femininity. In itself wearing lace ankle socks could hardly he considered a Gandhian act of civil disobedience. The socks merely said "I can be a neurosurgeon and be feminine."
But they spoke loudly enough in the stolid masculinity of surgical environment and along with other small actions on her part, they sparked conversation in the hospital. Nurses and female residents frequently commented on Dr. Conley's style. "She is as demanding as any man and is not afraid to take them on." They would say in admiration.
Does a wearing lacy sock force immediate change in the culture? Of course not: such acts are too modest. But disruptive self expression does do two important things. First, it reinforce the tempered "radical's sense of the importance of his or her convictions. These act are self affirming. Secondly it pushes the status auto door slightly ajar by introducing an alternative modus operand)' verbal jujitsu - like most martial arts, jujitsu involves taking a force coming at you and redirecting it to change the situation. Considerable self control and emotional intelligence is required in practicing it. You study and listen to the situation at hand and carefully calibrate others responses to disarm without harming.
Variable-Term opposition:- Like Jazz musician who build completely new musical experiences from old standards as they go along, tempered radicals must be creatively open to opportunity. Being alert to capitalize on short term circumstances and being ready to capitalize on long term opportunities is very essential.
Strategic Alliance Building
When one enlists the help of like minded, similarly tempered co-workers the strategic alliance gains clout of course tempered radicals know that not everyone is an ally, but they also know it's pointless to see those, who represent status Quo as enemies. How can I best use the alliance to support my efforts?
There are two parts of the leadership equation and one part leadership is always highlighted ignoring the follower part. What most analyses seem to ignore that followers have their own identify. Follower's motivations are of two categories couscions and well known and unconscious ones. A number of studies have shown that positive transference are closely linked to productivity. Transference (or transferring experiences and emotions of past to present) is the emotional glue that binds people to a leader.
What we don't know about making Decision
Most leaders think of decision making as a singular event that occurs at a particular point in time. In reality decision making is a process fraught with so many factors of politics, power, play, ego clash, and institutional history and so on. Leaders who can visualize such factors make far better decision than those who preserve in fantasy that decisions are events that they alone control. When a leader uses an advocacy process for decision making using selective presentation, withholding conflicting data and makes it appear as a convincing case.
But the other method of decision making involving inquiry process in which people consider a variety of options and work together to discover the best solution. Moving from advocacy to inquiry requires careful alteration to three critical factors fostering constructive rather than personal conflict. Making sure everyone knows that their view points are given serious consideration if they are not ultimately accepted and knowing when to bring deliberations to a close.
Ability to embrace divergence allows us to forge unity needed for effective implementation. Critical thinking and rigorous debate invariably lead to conflict. The good news is that conflict brings issue into focus allowing leaders to make more informed choices. Indeed conflict comes in two forms-cognitive and affective. In practice the two types of conflict are surprisingly hard to separate. People tend to take any criticism personally and react defensively. The atmosphere quickly becomes charged and emotional fallout tends to linger even if a high quality decision emerges. The challenge for leaders is to increase cognitive conflict while keeping affective conflict low-no mean feat. One technique is to establish norms that make vigorous debate the rule rather than exception.
(Death by power point of an creative culture) and analysis paralysis fine tuning their choices without making a final decision are some of the limitations.
These are Contemporary and historical perspective of leadership that needs to be understood while discovering various facets of this process. It is such an emerging field that nothing could be said with certainty for future and more analysis and researches are needed in this direction.

Oct 10, 2011

“Unravelling Jaina and Buddhist View of Consciousness: From a Psycho-Spiritual and Contemporary Perspective”

Paper Presented on the topic International Conference on “Positivism”,
Amity University, Jaipur
           Lord Mahavir was born in 599 B.C. Lord Mahavir was born in 599 B.C. at Vaisali Bihar and died at Pawapuri in 527 B.C. at Pawapuri Bihar.  Sacred language of Jains was ardhmagadhi which is a Prakrit dialect.  According to Jaina philosophy five kinds of knowledge: mati, sruti, avadhi, manah paryaya and Kevala exists.  Mati is ordinary cognition obtained by normal means of sense perception.  Matijnana is distinguished into three kinds viz. upalabodhi or perception, bhavna or memory, upayoga or understanding.  Matijnana is knowledge by means of Indriya’s or senses and mind which is called anindriya to distinguish it from senses.  We always have sense presentation or darsana prior to the rise of Mahjana.  Sruti or testimony is knowledge derived through signs symbols or words.  Srutanjana is of four kinds namely labdhi or association bhavna or attention, upayoga or understanding and naya or aspects of the meaning of things.

            Avadhi is direct knowledge of things even at a distance of time and space.  It is knowledge by Clairvoyance.
            Manahparyaya is direct knowledge of thoughts of others as in telepathic knowledge of other’s minds.
            Kevala or perfect knowledge comprehends all substances and their modifications.
            Caitanya or consciousness is the essence of jiva, and the two manifestations of Caitanya are perception (darsana) and intelligence (jnana).  The existence of an objective reality beyond and beside consciousness, apprehended by perception and understood by intelligence, is asserted by the Jainas.  The attributes and relations of things are directly given in experience and are not products of thought or imagination.  The process of knowing does not modify the object of knowledge.  The consciousness of Jiva is ever active, and this activity reveals its own nature as well as that of the object.  In case of self-consciousness the relation between knowledge (Jnana) and the object of knowledge (Jneya) is very intimate.  Jnanin and Jnana the subject of knowledge and knowledge are inseparable, though indistinguishable.  In self-consciousness, the subject of knowledge, the object of knowledge and knowledge itself are different aspects of a single concrete unity.  There are no jivas without jnana, since that would take away the Cetana or conscious character of the Jivas and reduce them to the level of ajiva dravyas and there could be no jnana without selves, for that would make jnana foundationless.  All knowledge is in the soul, though it manifests itself when disturbing factors of emotions and passions are removed.
            Knowledge is of two forms, pramana or knowledge of a thing it is in itself, and naya or knowledge of a thing in its relation.  The doctrine of standpoints is a peculiar feature of the Jaina logic.  A naya is a standpoint from which we make a statement about a thing.  We define and separate our standpoints by abstraction.  The result of abstraction and concentration on particular ends is the relativity of knowledge.  Jainism makes basic and fundamental the principle that truth is relative to our standpoints.  The artha (object or meaning) nayas are the following:
Naigamanaya: It tells us of the general purpose which controls the series of acts and emphasises the teleological character of life.
Sangrahanya: emphasise the common features.  Vyavharanya is the popular conventional point of view based on empirical knowledge.
Rjusutranya: It takes into account the state of thing at a particular point of time.  It does not regard all continuity and identity.
Sabdanaya: Back name has its own meaning and relationship between terms and their meanings is a relative one, if we forget this fallacies arise.
Samabhirudhanaya: distinguishes terms according to their roots.  Evambhutanaya is a specialized form of the sixth kind.
            The nayas are also distinguished into dravyarthika from the point of view of substance and paryayarthika, from the point of view of modification or condition.  This doctrine of standpoints is described with help of a story six behind men, who each laid hands on a different part of the elephant and tried to describe the whole animal.  The man who caught the ear thought that the creature resembled a winnowing fan, the holder of the leg imagined that he was clinging to a big round pillar etc.  It was he who saw the whole that perceived that each had only a portion of the truth.  The most important use of standpoints is Syadvada, which holds all knowledge to be only probable.  Every proposition gives us only a perhaps, or may be or Syad.  There can be seven different points of view of speaking a thing:
(i)                Is
(ii)             Is not
(iii)           Is and Is not
(iv)            Is unpredictable
(v)               Is and Is unpredictable
(vi)            Is not and is unpredictable
(vii)          Is, Is not and Is unpredictable.
            The different types of consciousness depend on the operation of the opposing forces of matter ranging from that in which these forces are actually in full play, in which case the knowing power of the soul can manifest itself only through the one sense of touch as in metals and the like, to that in which all of them are removed, when the bull-blaze of omniscience is reached.  Jainism admits a dualism between mind and body.  Three forms of consciousness are recognized knowing, feeling or the experiencing of the fruits of karma and willing.  As a rule we have first feeling, then conation and lastly knowledge.  The omniscience of the Sidhatman involves the reflection of the universe in consciousness, though the soul is not necessarily in bondage.  The subjection of desire and consequently to bondage is not essential for jiva, since it is possible to be saved from desire.  That which has consciousness is jiva that which has not consciousness but can be tasted, touched and seen and smelt is a jiva.
            Time or Kala is sometimes recognized as a quasi-substance.  It is an all pervading forms of the universe on which are strings the successive movements of the world.  It is not a summation of a series of discontinuous changes, but a process of persistence, an enduring from the past into the present.  Time has existence but no Kayatva or magnitude.  It has no extension being unilateral.  A distinction is made between eternal time, without form, beginning or end, and relative time with beginning and end and variations of hour, minute etc.  The former is called Kala and the latter Samaya.  Kala is the substantial cause of Samaya, Vartana or continuity of changes is inferred from parinama or modification.  Relative time is determined by changes or motion in things.  These changes themselves are effects of absolute time.  Time is called a cakdra, a wheel.  Whatever is perceived by the senses organs, the various kinds of sariras (or bodies of Jiva’s) the physical mind the karma’s etc. are murta or figured objects.  Sound, grossness, shape, darkness, brightness, heat and cold are modifications of the substance known as pudgala.  Jaina physics also talks of the atomic structure of the universe.  The objects of the physical world are comprehended by atoms or parmanus which has no beginning, middle or end.  It is neither created nor destroyed and it is amurta (formless) but the basis of all murta (form).  According to Jainism karma is of material nature (paudgalika).  Karma has the peculiar property of developing effects of merit and demerit.  When the soul enters into commerce with the outer world retards the radiance of the soul.  In usual state of things Karma has cause and effect relationship.  But when Karma is prevented from warming and annihilated altogether the soul reaches Ksayika state which leads to Moksa.  The ajiva consists of five entities of which four are immaterial or amurta – space, time, dharma, adharma and fifth one is murta which is material or figured or pudgala.  These five categories constitute the loka and beyond it is imme asuralite infinite called aloka.  There are various types of jiva’s and some of them are a prey to illusion and are condemned to submit to the yoke of matter through an infinite succession of lives.  But mukta or liberated jiva dwells in a state of supermundane perfection unconcerned with worldly affairs.  The essential characteristic of all the jiva’s is consciousness or cetana, which is never destroyed by whatever obscurity from external causes.  A peculiar feature of the jaina theory is its doctrine that there are souls even in inorganic objects like metals and stones.  The potter has the idea (bhava) and the pot exists in his consciousness, and there arises the actual pot with material clay.  Soul can maintain its existence independent of the body consciousness is a reality independent of matter and in no sense its product.  The cause of the soul’s embodiment is the presence in it of Karmic matter.  At death the soul, with its Karmna-Sarira goes in a few moments to the place of its new birth, and there assumes a fresh body, expanding or contracting according to the dimensions of the latter.  The mundane souls are divided into four classes according to the place of their birth: (i) those born in hell (ii) those in the animal world (iii) those in human society and (iv) these in the divine kingdom.  It deliverance is to be achieved; the lower matter is to be subdued by the higher spirit.  When soul is free from the weight which keeps it down, it rises up to the top of the universe where the liberated dwell.  Morality is necessary to bring about the reformation of man’s nature and prevent the formation of new Karma.  The way to nirvana lies through the three jewels (triratna) of faith on Jina, knowledge of his doctrine and perfect conduct.  Belief in real existence or tattvas is right faith, knowledge of real nature without doubt or error is right knowledge.  An attitude of neutrality without desire or aversion towards the objects of the external world is right conduct.  The three should be pursued together as they form one path.
            Jaina’s refute the theory of the creation of the world out of nothing or series of accidents.  The systematic working of the laws of nature can’t be a product of luck or accidents.  If it is argued that everything that exists must have a maker, then that maker himself would stand in need of another maker, and we should landed in an infinite regress.  The whole universe of being consisting of mental and material factors has existed from all eternity, undergoing an infinite number of revolutions produced by the power of nature without the intervention of any eternal deity.  The diversities of the world are traced to the five cooperating conditions of time (Kala) nature (Svabhava), necessity (Niyati), activity (Karma) and desire to be and act (Udyama).  Nirvana or deliverance is not annihilation of the soul, but its entry into a blessedness that has no end.  It is an escape from the body not from existence.  Liberated being is neither long nor small, nor black, nor blue, nor bitter, nor pungent, neither cold nor hot, without body, without rebirth... he perceives he knows, but there is no analogy, its essence is without form, there is no condition of the unconditioned.  The Sidha state is not the cause or effect of the Samsara series.  It is absolutely unconditioned.  Causality has no hold on the redeemed soul.
            In my opinion for a better understanding of consciousness religious thought of Buddhism are noteworthy to mention.  According to Buddhism mind is a way in which the man valued things.  They looked on mind as a more (bhuya, bhiyyo) than the body but as a somewhat working the body.  The ways in which man valued things were either two fold: ways of body and mind or threefold: thought, word and deed or action of body, of speech, of mind; kaya karma-vali-karma, mano-karma.  In an Abhidhamma commentary which took its form in 5th century A.D. language too if it points to one thing more emphatically than to others shows the man trying to reveal himself in relation to this and that, trying to get from the self-‘within’ to the other listening self not ‘within’.  Always it is the ‘agent acting’ that language ultimately means.  Even when man has wrong heartedly substituted mind or other abstraction: consciousness, desire, will and what not for the self or man, language invests the dummy with the functions of an agent, when the dummy is put a collective name for the ways, the modes in which the agent acts.  In the five-fold list of senses, a sixth sense and its object are often appended mano and dhamma’s a crude effort of analysis inferior to that Sankya in which Mano Mana’s are not ranked in the same category as bare sense, but is with two other faculties that which handles conveys, interprets sense.  For our word mind, thought and consciousness equivalent in Pali terms are mano (variant of manasa), litta and vinnana.
            In mano we have the man valuing, measuring, appraising and also purposing, intending.  In citta we more usually have the man as affecting and affected, as experiencing.  In Vinnana we have the man as not of this world only, as soul.  Mano was somehow informed with tendency to act, and if we see in our own world, the will as not the servant of mind, dictated to by it, but the one active principle, engaged, when called mind, on a certain intensive form of activity.  Citta is also found in a wide range: variety, inquisitiveness, instability, impulsiveness as well as contrast with body and as both thinking and thought.
            The terms reflection, inference and scrutiny have the prefix of repetition and collection pati-pacchave-kkhati, patisancikkhati.  Both words belong to the vocabulary of vision.  The term reflection had the double usage the founder is recorded as administering his son Rahula: What is the use of mirror (adasa)? ‘To reflect Sir’.  Even so must we reflect and reflect in all our work of body, speech or thought namely, this that I want to do would be harmful to myself and others.’
            Nana meant just knowledge in either a next to hand or a lofty sense.  Thus the thirsty man comes to a well and sees water.  He knows, he sees, as the old religious refrain for he had nana.  But he can’t get at the water.  Thus refrain in one version of the men message inspiring the founder is described as coming to be! Coming to be! at that thought there arose in him a vision into things not called before to mind and knowledge (Nana) arose wisdom (panna), lore (vijja), light (aloko) arose.  In Adhidhamma no term has attracted so many accessory terms or quasi equivalents as has panna.  The eye of panna or panna vision is thus described:
The eyes of flesh,
the deva eye
And eye of wisdom
best of all (anuttaram).
            He who has panna is said ‘to know’ (pajanati): what does he know? Buddhism speaks of Vinnana – in how many ways is there vinnana? One is aware of what? Panna is to be made to become; Vinnana is to be understood.  Vedana (expeiencing) and Sanna (perceiving) are also stated to be bound up with and not different from Vinnana.  By what does one know (Pajanati) the knowledge? One knows by the eye of Panna? What is the aim of panna? Panna has the aim of higher knowledge (abhinna), thorough knowledge (parinna) and of eliminating (pahana).
            “All comments Budhaghosa, are modes of knowing: only prefix is different.”  He then by a similie which whether original or not, he uses in at least three of this works.  Compares Sanna, Vinnana, Panna to the different reaction provoked, at right of the precious metals, in a child, a citizen and a metallurgical expert.  The first sees in them coloured objects, the second seeds also in then tokens representing utilities to be got, the third is also able to judge as to their origin and their origin and their fashioner.  Thus Vinnana includes the work of perception and also general notions.  But Panna includes both these and also “by an uplift of energy attains to a revelation of the way.”  The verb-bhevetabba is literally “must be made to become.”  Panna was not simply exercise of thought on matters of general knowledge and practice, nor was it dialectic, nor desultory reverie.  It was intelligence diverted by or rather as concentrated volition, from lower practical issues till, as a fusion of sympathy, synthesis, synergy, it made to become that spiritual vision which had not been before.  Panna is no mere intellectual convolution of thought for the very man as growing: not only as coming to know but also as coming to be.  In Buddhism preoccupation with analysis of mind, resulted in an interesting, unmistakable increment in terms for “mind-ways” or “mindings”.  These two terms are fitter than ‘mind’ – a dangerous ward as tending to be conceived as substance more than as process: as an ‘is’ rather than a ‘becoming’ and to be used as a dummy-man.  Everyone of the mind-terms cited is process or way rather than state.
            In Pali and Jain scriptures we find the triplet action of body: action of speech, action of mind (Kaya Kamma, Vaci Kamma, mano kamma) as we roughly say word, thought and deed.  We know that the triplet is a feature in the early Persian thought which we associate with the work of Zarathustra, but it is not found in early upanishads nor in the Bible which does not get beyond linking of work and deed, nor in the plays called of Shakespeare, albeit it emerges in the book of common prayer.  Self is a vantage point and a dear friend for those whose conduct in deed and thought and word is virtuous.  Because man associated himself in plain terms with his deeds without surveying him as a static beholder nor a passive creature of destiny but as actor, as doer and as such willer – as a chooser, that is and as a becomes.
            Any sense-feeling or emotion may, as determining action, where uneasiness is persistent, be called desire.  Desire is wishing as opposed to willing.  Chanda is the word for wish or want.  Chanda is also synonym to Kattu-Kamayta ‘state of desire to act’.  Viriya is mental inception of energy striving, onward effort, exertion, endeavour, zeal, ardour, vigour fortitude, unfaltering verve, sustained desire, unflinching endurance and firm grasp of the burden, right padhana.  It is impossible to describe Buddhism without a sense of injustice done because of the widening gap between teachings of Buddha and the aftermen, the overshadowing interest in mind, the role that language plays in interpretation or the agent acting and language invests the dummy with the function of an agent points to one thing more emphatically them to others.
            Becoming which the man is shown as experiencing in himself, in psychic generosity, (b) willing to bring about in other man.  He is said to act with a mind (citta) accompanied by amity, or the rest.
            An outstanding term ‘suffuse’ (pharati) described by Sakyan poets thus: Passion for him gone by, hatred he should repress, He should make became mind that is friendly the boundless, Ever with zest by night and by day let him spread (pharate), Overall quarters the thing that is infinite (Sutta-Nipata 507).
            Buddhism has even been rapped over the knuckles for a benevolence limited to sentiment in meditation.  But originally the act described as “amity accompanied thought” was an effort to transmit love or pity or comfort by will.  A psychic phenomenon of becoming different from that of ‘average’ man through procedure of mental analysis is mentioned in the steps at (or to) idhi (idhipada).
            These four steps to idhi made to become, practised, advance the going further and further: what four? (i) Here a monk brings about a step-to-idhi accompanied by combining concentrated effort with a mantra (Chanda) (ii) by combining concentrated effort with energy (iii) by combining concentrated effort with thought (iv) by combining concentrated effort with examination (Vimamsa).
            According to a Buddhist monk “A man is only the coordinate combination of human activities and matter.  We can’t get very distant in an adequate notion of will without a willer.  We may cheat ourselves with thought by figuring this as an objective inner world of impressions and ideas.  We may cheat ourselves with “feelings” by figuring this as waves of somatic resonance and what not.  But we can’t get on thus with “will” because will is self-directing.  According to one sutta will, expressed as ‘element of initiative’ of necessity implied the agent.  Will without willer is meaningless.  But the Buddhists, in diverging from Brahmanism, on the grand (judging by the suttas) of protest against ritual and birth monpolies, first stripped the man of the brahmanic divine immanence, then finally stripped the “activities and matter” of the man i.e. self.
            It was mentioned in the Buddhist compendium that however swiftly an act of sense-perception may be performed, it was held that in every such act, seventeen moments or flashes (the metaphor is mine) of consciousness took place, each moment being considered to involve three time-phases of all becoming, namely a nascent, static and dissolving phase.  Thus the process of sense-cognition is like: when say, a visible-object after one citta moment (1) has passed enters the avenue or focus of sight, the life-continuum (bhavanga) vibrating twice (2) (3) its stream is interrupted then the adverting moment rises and ceases (4).  Immediately after, there arise and cease in order, the visual impression (vinnana) aware of just that visible object(s) recipient consciousness (6) investigating consciousness (7) determining or assigning consciousness (8) then seven flashes of full perception’s or apperception (javana) (9-15), finally if the percept is sufficiently vivid, two moments of retention or registering consciousness (16, 17).  This phase etymologically is very differently named: taddarammana or that object that and not another = identifying.  “After that comes subsidence into life-continuum.”
            There commentaries illustrate the above mentioned multiple a state of momentary psychosis in the following similie: A man lies asleep with covered beneath a mango tree (stream of unconscious life or bhavanga).  A mind stirs the branches (preceding citta I and vibrating bhavanga 2, 3).  This causes a mango to fall by him (arrest or disruption of unconscious life.  The man is waked by the falling fruit (adverting 4).  He uncovers his head (sense-impression of fruit 5) picks up the fruit (receiving 6), inspects it (investigating 7) determines what it is (determining 8) eats it (full perception 9-15) swallows the last morsels (registering 16, 17), recovers his head and steeps agains (subsidence into bhavanga).  (After-taste had perhaps been more about for 16, 17).
            Citta (consciousness), mano 9mind), manasa (intelligence), vinnana (awareness) are really one in meaning they are various modes of coming to know (Ledi Sayadaw).
            Dr. Ledi Sayadow in commenting has illustrated by a new and ingenious parable, the functions of five Khandha’s in vindication of the adequacy of this ancient category to take into account all human activities in such spheres are governed by natural desire.
            Why did the exalted Buddha when classifying conditioned experience under the concepts of aggregates (Khandha) make the number five?  According to Ledi Sayadaw these five groups of phenomena our acts regarded as felicific, on occasions where natural desires have play find accomplishment.  The following parable may illustrate.  A wealthy man, seeking wealth builds a ship and equips it with a crew of fifty-two sailors.  By transport of passengers he amasses money, of the crew one is expert in all works relating to the ship, and has these carried out, and one is acquainted with the parts to be visited and the routes thither and he from a commanding position directs the steering.  The answer, maintaining boat and crew receives and enjoys the ensuring wealth.
            “Now by the sea we may understand the way of life ever renewed (Samsara), by the ship owner, a person pursuing natural and worldly desires.  By the ship we may understand the material aggregate (rupakhanda) by the wealth it brings in, the aggregate of feeling, by the former officer, the aggregate of perception, by the crew carrying out his orders the mental properties labelled as Sankgara aggregate, and by the latter officer, who directs the ship’s course, the Vinnana aggregate.
            Feeling covers all our enjoying, partaking of perception, include our conversation with our intelligence of our competence respecting all experience in the range of things human, divine or intra-human.  That which we call Sankhara’s covers all that we do by thought, word or deed according to what we have perceived.  And Vinnana, or the aggregate of consciousness or cognitions is all those sense-impressions sense-cognitions, which act as heralds and guides wherever we happen to be, pointing out, as it were, in our daily activities and saying “this here that is there.”  Thus it is that the five aggregates cover all that is wrought within the range of natural and worldly desires.
            Buddha’s teachings can help the thoughtful of the next generation to look on the things in truer and more historical perspective.  Buddha’s teachings should not be merely perceived as a sort of great doctor, seeking to save the body (and with it the weilding instrument, the mind) from disease, old age and death, as summed up in the word dukkha, but also as a gardener of the growing plant that the man or soul really is.  He is the one to have taught us.  Becoming as, not this, but growth – growth not of the impermanent body and mind but of the very man, of whom we have no scientific right to say, he must after growing decay: this is passed over.  It is for us of today and tomorrow to be inspired by Buddha not as telling men to seek the God-in-self of his day and His monitions as a lamp, a refuge and nothing else, but as telling man in modern parlance to walk by his own little imperfect light and save himself unaided by that.