Yoga and Its Impact on Emotional Intelligence

This article has been prepared from the paper - Adhia, H., Nagendra, H. R., & Mahadevan, B. (2010). Impact of adoption of yoga way of life on the emotional intelligence of managers. IIMB Management Review, 22(1-2), 32-41.

Introduction

One of the important preoccupations of top management is the improvement of managerial performance. Over the last several decades management researchers have developed constructs to identify the factors that influence managerial performance, and have sought to provide a framework to explain performance. In this context, there is a popular perception that individuals of seemingly average intelligence often do well in their professional and personal lives, whereas people with high IQ often struggle with life’s challenges. Therefore, it would be useful to question the assumption that general intelligence is a sufficiently good predictor of success in life. Earlier researchers have suggested that other attributes may be better determinants. There is a vast repository of knowledge and accumulated experience in India on the role of yoga as a way of life in enabling individuals to lead successful and satisfied lives (see for example Becker, 2000; Srinivas, 1994). More specifically, the Bhagavad Gita, which explicates on yoga, sees that yoga begets high efficiency in work opening up possibilities of connections with managerial performance.

This article utilizes the concept of emotional intelligence (EI) defined by earlier researchers to measure managerial performance, and explores the yoga way of life as a potential tool to influence the EI of individuals.

Emotional intelligence

Emotional intelligence (EI) is ‘a form of social intelligence that involves the ability to monitor one’s own and others’ feelings and emotions, to discriminate between them, and to use this information to guide one’s thinking and action’. Goleman (2000) identifies five components of EI self-awareness, self-regulation, motivation, empathy and social skill. In a later work Mayer and Salovey defined EI as the ability to perceive emotions, to access and generate emotions so as to assist thought, to understand emotions and emotional knowledge, and to reflectively regulate emotions so as to promote emotional and intellectual growth. Their definition of EI refers to the underlying intelligence factors that they feel are necessary in order to develop emotional competence (EC) skills. While the definition of EI is useful for making a distinction between general intelligence and emotional intelligence, the concept of EC is relevant if we have to talk about using EI for organisational success. The EC framework identifies two main categories: personal competence and social competence. A comparison of the dimensions considered by Goleman (1998) and the framework offered by the Consortium for Research on Emotional Intelligence (2004) reveals many similarities, and Goleman’s influence on the latter is evident. An analysis of these definitions and characteristics of EI leads us to conclude that EI is different from traditional views of intelligence based on cognitive factors suggesting a different kind of aptitude that is founded entirely on noncognitive aspects of behaviour. Goleman’s research, conducted in 200 large, global companies reveals that - EI especially at the highest levels of a company is the sine qua non for leadership.

A person can have first class training, an incisive mind, and a large supply of good ideas, but without EI it is unlikely that s/he will make a great leader. Goleman (1998) reports that emotional quotient (EQ) is twice as important as technical skills and intelligence quotient (IQ) for success in jobs at all levels, more so at the highest level in a company. Goleman suggests that the difference between star performers and average ones in senior leadership positions can be attributed more to EQ factors than to cognitive abilities. Emotional quotient has a champion in none other than Mahatma Gandhi who opined, ‘I know that ultimately one is guided not by the intellect, but by the heart. The heart accepts a conclusion for which the intellect subsequently finds reasoning. Man often finds reason in support of whatever he wants to do.

Researchers have long debated whether leaders are born or made. One can see a similar debate about EI. Are people born with certain levels of empathy, or do they acquire empathy as a result of life’s experiences? It appears that the answer is ‘both’. Scientific inquiry strongly suggests that there is a genetic component to EI, and psychological and developmental research indicate that nurture plays a role as well.

While the debate on the relative influence of nature and nurture continues, research and practice clearly demonstrate that EI can be learned.

Yoga way of life and its relevance to emotional intelligence

Yoga way of life

Yoga is one of the six foundations of Indian philosophy and has been used for millennia to study, explain, and experience the complexities of the mind and human existence. Patanjali, an ancient yoga sage, in his Yoga Sutras, defined yoga as a technique used to still the mental fluctuations of the mind to reach the central reality of the true self. Patanjali’s Yoga Sutras outline a skilful way of conducting life that fosters moderation and harmony. These guidelines, which include ethical and moral standards of living in addition to postural and breathing exercises, can be used to foster spiritual growth and evolve one’s consciousness.

The yoga way of life encompasses the philosophy of Karma yoga (path of detached action), Jnana yoga (knowledge of self), Bhakti yoga (trust in the supreme order), and Raja yoga (a prescribed set of eight steps also known as Ashtanga yoga).

Karma yoga is the path of focusing on the action on hand without selfishness, ego and carelessness as prescribed by Lord Krishna in the Bhagavad Gita.

Jnana yoga is the path of knowledge of self (atman) propagated by Adi Shankaracharya through an interpretation of the Upanishads, considered the most ancient books of Indian wisdom.

Bhakti yoga is the path of total surrender to the supreme power which is based on deep rooted faith in God’s justice system.

Raja yoga is the path of control of mind though the practice of Ashtanga yoga or the eight fold path given by the sage Patanjali in his Yoga Sutras. The eight steps of Ashtanga yoga are yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi (see).

Based on a review of the literature, we hypothesize that practising the yoga way of life may bring about a complete transformation of one’s personality, on the physical, mental, emotional and spiritual levels.

Yoga psychology conceives of the self in terms of different levels of being. The inner-most core (atman) is covered by five layers. These layers correspond to a step-wise ladder, leading inward to the atman. The journey inward forms the basis of growth and development - the biological evolution from protozoan to man, the psychological evolution from child to adult, and the enhancement of consciousness from cognitive to universal consciousness, wherein there is no ego, and there is the realisation that the concerns and needs of all people are the same, that what is good for one is good for all. In this growth process, feelings and emotions are accepted as having a place in the general scheme; they are not considered wrong or repressed but are transformed and redirected.

Chakraborty and Chakraborty (2008) 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. 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), ‘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 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.

The role of yoga in the development of impersonality or the spiritual personality has been well explained by Sri Aurobindo (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, 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).

Relating the philosophy of the Bhagavad Gita to making work an enjoyable experience, Swami Bodhananda Sar- aswati (2007) reiterates the need to engage in the world but remain detached from the fruits of one’s work and to not react to the results of one’s work. Further, he stresses that it is very important to live in constant awareness of oneself so that one has power over one’s thoughts, and can choose responses to the world as per one’s values. This is the power that Patanjali’s Ashtanga yoga enunciates

through the principle of controlling or mastering the thought modifications of the mind (Swami Bodhananda Saraswati, 1998).

Patanjali’s Ashtanga yoga encompasses cognitive learning, moral conduct, physiological practices and psychological therapy. The first two stepsdyama and niyamadseek and shape external behaviour and thought patterns and thus minimise disturbances in the mind and the body. The handling of emotional contamination and the removal of negative emotions such as anger, jealousy, greed, attachment, ego, and an excessive desire for objects are very important in adopting the yoga way of life. The yama and niyama stages of Ashtanga yoga enable an individual to eradicate such negative contamination through sustained and conscious efforts. Through such a process, the individual attains a state of ‘chittasuddhi’ or purity of mind, which is considered to be the starting point of the yoga way of life. Sri Aurobindo too (Chakraborty & Chakraborty, 2008) stresses the need for the ‘chitta’ to be purified before clarity and right knowledge dawn.

On the behavioural side, abstention is sought from violence, falsehood, dishonesty, sexual excess and acquis- itive tendencies. On the cognitive moral side, the ideals prescribed are purity, contentment, austerity, self study and forbearance. The stages of asana and pranayama are meant for disciplining the body and regulating subtle energy flows. In the fifth stage of prayahara, secondary input is regulated so that the mind is not distracted. The stages of dharana, dhyana and samadhi are for uplifting one’s spiritual self and for heightening consciousness.

According to Patanjali’s Yoga Sutras (Swami Satyananda Saraswati, 1976), asana and pranayama practices are supposed to make our body flexible and purify the subtle energy channels of our body. This paves the way for control of one’s mind, which consists of four aspects: random mind, intellect, subconscious mind and ego. Yoga works on all these four subtle aspects of our mind, and thereby makes one more self-aware, empathetic, motivated and self- regulated. These are the very qualities known as emotional intelligence.

Yoga and the work life

A series of techniques collectively known as ‘yoga’ present a rich source for generating indigenous organisational development techniques that may perhaps find better acceptance than imported intervention designs from the West (Srinivas, 1994). ‘Originally developed for personal spiritual growth, yoga offers a well formulated approach to planned change’ (Srinivas, 1994, p 271).

On the topic of spirituality in the workplace, Sangster (2003) reemphasises that ‘it is possible to lead a spiritual way of life without following any particular religious path’ (p 16). In Sangster’s opinion, spiritual workers are those who think cooperatively and/or altruistically; have a balanced, objective view of the world; listen as much as (or more than) they speak; apply three dimensional bigger picture thinking; believe in a higher driving force and purpose beyond humankind; find the time to think things through objectively; think laterally in order to promote realistic solutions; encourage and empower others self- lessly; work open mindedly with a wide range of people; consistently display integrity and trust; and, expect the best from people without being a soft touch.

Giacalone and Jurkiewicz (2003) stress yet another major advantage of nurturing the spiritual mindset within each worker in the organisationdethicality. They assert that fundamental aspects of workplace spirituality, such as meaningful work that provides a feeling of purpose, a sense of connection and positive social relations with co-workers, and the ability to live an integrated life in which the work role does not conflict with the essential nature of a person as a human being, may interact to create different perceptions of ethicality within the organisation (p 85).

Most of the work available on the subject of the impact of yoga on work life/management centres around the impact of transcendental meditation (TM) on various aspects of management. Transcendental meditation is the skill of effortlessly minimising mental activity so that the body settles into a state of rest deeper than deep sleep while the mind becomes clear and alert (Orme-Johnson, Zimmerman, & Hawkins, 1992). A review of over 500 experimental studies conducted in over 200 Universities in 33 countries (Orme-Johnson et al., 1992) revealed that TM helps expand consciousness, decrease oxygen intake and stress level, increase basal skin resistance and coherence in the electro encephalo gram (EEG) and virtually suspends breathing up to 1 minute.

At the University of Texas, Orme-Johnson et al. (1992) showed that meditators display a greater physiological equi- librium than non-meditators. They also showed that medita- tors maintain this equilibrium under stress more effectively than non-meditators. Frew (1974) completed a study that concludes that TM increases individual productivity. Frew found that meditators show increased job satisfaction, a decreased desire to change jobs, better performance, and better relationships with supervisors and co-workers.

Findings on the TM technique relevant to organisational performance include improved cognitive performance (see Orme-Johnson, Alexander, & Hawkins, 2005 for a recent summary of studies), increased self-esteem and higher levels of self-actualisation and development (Alexander, Rainforth, & Gelderloos, 1991), and more effective mana- gerial performance (Torbert, 1987). Previous case studies suggest that large proportions of organisation members practising the TM technique contribute to improvements in organisational performance (Schmidt-Wilk, Alexander, & Swanson, 1996).

Parde and Naidu (1992) report empirical evidence to show that people with a strong orientation to working sincerely without being preoccupied with the outcome experience less work-related stress. Misra (1989) found that effort orientation rather than concern for outcome leads to greater intrinsic satisfaction. Chakraborty (1987, 1993) provides experimental evidence that practising yoga, meditating, controlling breathing and stilling the turbulent mind can enable workers and managers to purify their mind and make it spiritual, expand their self to include others around them, and help them grow and transform them- selves without expecting anything in return.

One of the issues that researchers could confront while using a spiritual and philosophical concept such as yoga to address issues on a materialistic plane is whether yoga should be used for the utilitarian purpose of enhancing

a company’s performance, and whether a path of individual realisational quest (mukti) can be used to enhance mana- gerial performance. When yoga is interpreted as ‘a way to unite with universal consciousness’ (yujjyate anena iti yogah), it emphasises the individual realisational quest aspect of yoga. However, there are other definitions of yoga which point to the possibility of using it as a method of improving one’s quality of living and responses to events.

Yoga is defined as ‘skill in action’ (yogah karmasu kau- salam) in the Bhagavad Gita (Swami Tapasyananda, 1984, Chapter 2, Shloka 50) which discusses yoga explicitly, and further states that one must strive for the state of yoga where ‘One (is) endowed with . unperturbed evenness of mind (that) abandons the effects of both good and bad actions’ even in this world. The original shloka is as follows:

Buddhiyukto jahati’ha ubhe sukrta-duskrte Tasmad yogaya yujyasva yogah karmasu kausalam

This shloka clearly suggests that yoga can be applied to day-to-day living, which seems largely utilitarian. Sri Aurobindo, (in Chakraborty & Chakraborty, 2008), stating the power of yoga, reiterates that right knowledge becomes the infallible source of right action (yohgah kar- masu kaushalam) (p 201). To quote Sri Aurobindo fully, ‘The more complete the calm, the mightier the Yogic power, the greater the force in action. In this calm the right knowledge comes. The activity of the mind must cease, the chitta be purified, a silence falls upon the restlessness of prakriti; then in that calm, in that voiceless stillness, illumination comes upon the mind, error begins to fade away.clarity establishes itself in the higher stratum of the conscious- ness, compelling peace and joy in the lower. Right knowl- edge becomes the infallible source of right action. Yohgah karmasu kaushalam.’ (p 201).

In the light of the many definitions and descriptions of yoga, referring to the spiritual and the secular quest, we submit that the realisational vs utilitarian divide is artifi- cial. A truly realisational objective has to be all- comprehensive. It is in this context that we have chosen to do empirical research on this subject.