Changes

Chakraborty and Chakraborty (2008)<ref name=":6" /> see the human personality as a composite of four subtle variables: reason, will, emotion and conscience. In order to integrate the personality, these four factors must be habituated to work in harmony instead of working at cross purposes, and this requires effort. Further, the expression ‘integrated personality’ is often employed to imply the same characteristics that are expected of a holistic, self-possessed Personality.

Chakraborty and Chakraborty (2008)<ref name=":6" /> see the human personality as a composite of four subtle variables: reason, will, emotion and conscience. In order to integrate the personality, these four factors must be habituated to work in harmony instead of working at cross purposes, and this requires effort. Further, the expression ‘integrated personality’ is often employed to imply the same characteristics that are expected of a holistic, self-possessed Personality.

An analysis of the work of several religious and other scholars provides a basis to conclude that the yoga way of life significantly impacts leadership traits and improves EI and EC. Swami Vivekananda averred that the highest man is calm, silent and unknown (Swami Vivekananda, 2006). The highest man as a leader is calm in order to understand situations, and to think and select the best option for his followers’ development. He is silent in order to listen to himself and to his subordinates, to control his prejudices and conditioning, and to meet others’ hearts. Finally, the leader chooses to remain unknown in order to be free from possible egotistic benefits. According to Sri Aurobindo (in Chakraborty & Chakraborty, 2008), ‘The more complete the calm, the mightier the yogic power, the greater the force in action’ (p 201).  

An analysis of the work of several religious and other scholars provides a basis to conclude that the yoga way of life significantly impacts leadership traits and improves EI and EC. Swami Vivekananda averred that the highest man is calm, silent and unknown<ref>Swami Vivekananda. (2006). Teachings of Swami Vivekananda. Kolkata: Advaita Ashrama.</ref>. The highest person as a leader is calm in order to understand situations, and to think and select the best option for his/her followers’ development. (S)he is silent in order to listen to himself/herself and to his/her subordinates, to control his/her prejudices and conditioning, and to meet others’ hearts. Finally, the leader chooses to remain unknown in order to be free from possible egotistic benefits. According to Sri Aurobindo (in<ref name=":6" />), ‘The more complete the calm, the mightier the yogic power, the greater the force in action’ (p 201).  

According to Swami Tapasyananda (1984), man is an inte- grated whole, his mind being a complex of feeling (emotions), will and intellection. In the four spiritual disciplines (i.e. the four types of yogadRaja, Karma, Bhakti and Jnana), one of these dominates, while the others, though subordinate, complete the discipline. This is the integrated yoga of the Bhagavad Gita. Swami Vivekananda too, in his interpretation of Vedanta, gives an equal place to all the four yogas.  

According to Swami Tapasyananda<ref>Swami Tapasyananda. (1984). Srimad Bhagvad Gita e Scripture of mankind. Ramkrishna Vedant Centre</ref> (1984), man is an integrated whole, his mind being a complex of feeling (emotions), will and intellect. In the four spiritual disciplines (i.e. the four types of yoga - Raja, Karma, Bhakti and Jnana), one of these dominates, while the others, though subordinate, complete the discipline. This is the integrated yoga of the Bhagavad Gita. Swami Vivekananda too, in his interpretation of Vedanta, gives an equal place to all the four yogas<ref name=":1" />.  

The role of yoga in the development of impersonality or the spiritual personality has been well explained by Sri Aurobindo in his classic work, Essays on the Gita (Sri Aurobindo, 1942). According to Sri Aurobindo, yoga and knowledge are the two wings of the soul’s ascent. He states, ‘By yoga is meant union through divine works done without desire, with equality of soul to all things and all men, as a sacrifice

The role of yoga in the development of impersonality or the spiritual personality has been well explained by Sri Aurobindo<ref name=":8">Sri Aurobindo. (1942). Essays on the Gita, Vol. 13. Calcutta: Arya Publishing House.</ref> (1942) in his classic work, Essays on the Gita. According to Sri Aurobindo, yoga and knowledge are the two wings of the soul’s ascent. He states, ‘By yoga is meant union through divine works done without desire, with equality of soul to all things and all men, as a sacrifice to the Supreme, while knowledge is that on which this desirelessness, this equality, this power of sacrifices is founded’ (p 191).

Awareness of self within and self in others, leads us towards ‘something higher than the ego, an infinite, an impersonal, a universal existence . In other words, man’s way to liberation and perfection lies through an increasing impersonality.’ There are certain signs which are indicative of the development of impersonality. These are: the absence of personal egoism; freedom from desire; the awareness of an impersonal force of love or will; perfect equality between the soul and nature; and fullness of inner joy and peace (Sri Aurobindo<ref name=":8" />, pp 121, 123).  

 

 

Awareness of self within and self in others, leads us towards ‘something higher than the ego, an infinite, an impersonal, a universal existence . In other words, man’s way to liberation and perfection lies through an increasing impersonality.’ There are certain signs which are indica- tive of the development of impersonality. These are: the absence of personal egoism; freedom from desire; the awareness of an impersonal force of love or will; perfect equality between the soul and nature; and fullness of inner joy and peace (Sri Aurobindo, 1942, pp 121, 123).  

Dwelling on the art of meditation, Swami Anubhavananda and Kumar (2007, p 283) hold that it ‘strengthens our muscles of awareness and choice’, helps in training our mind and changing our attitudes. Proposing ‘emotional maturity’ as another attribute to be cultivated, the authors posit that it can be cultivated through self-contemplation, which constitutes evaluating one’s emotions, and identifying and expressing feelings in a poised state of heart and mind. This is a state where an individual recognises his inner self and responds accordingly (p 298).  

Dwelling on the art of meditation, Swami Anubhavananda and Kumar (2007, p 283) hold that it ‘strengthens our muscles of awareness and choice’, helps in training our mind and changing our attitudes. Proposing ‘emotional maturity’ as another attribute to be cultivated, the authors posit that it can be cultivated through self-contemplation, which constitutes evaluating one’s emotions, and identifying and expressing feelings in a poised state of heart and mind. This is a state where an individual recognises his inner self and responds accordingly (p 298).