Yoga and Its Impact on Emotional Intelligence
 | This article relies largely or entirely upon a single source. |
IIMB Management Review (2010) 22, 32e41
Impact of adoption of yoga way of life on the emotional intelligence of managers
Hasmukh Adhia a, H.R. Nagendra b, B. Mahadevan c,*
a 12, Judges Bungalows, Judges Bungalow Road, Bodakdev, Ahmedabad, India
b Swami Vivekanand Yoga Anusandhan Samsthan, Gavipuram Circle, Kempegowda Nagar, Bangalore, India
c Operations Management, Indian Institute of Management Bangalore, Bannerghatta Road, Bangalore 560076, India
Available online 13 April 2010
* Corresponding author. Tel.: þ90 80 26993275; fax: þ90 80 26584050.
E-mail address: mahadev@iimb.ernet.in (B. Mahadevan).
0970-3896 ª 2010 Indian Institute of Management Bangalore. All rights reserved. Peer-review under responsibility of Indian Institute of Management Bangalore.
doi:10.1016/j.iimb.2010.03.003
KEYWORDS
Emotional intelligence;Performance improvement; Yoga; Experimental study
Abstract The popular perception that a high intelligence quotient (IQ) is not necessarily a good predictor of professional and personal success has led to a growing interest in understanding the role of emotional intelligence (EI) in improving the performance of business managers. This paper studies the impact of the yoga way of life on EI using data collected from 60 managers in a business enterprise and reports enhanced EI as a result of the practice of yoga. The results indicate the importance of yoga as an integral element in improving managerial performance in organisations and the need to further explore this construct in greater detail.
ª 2010 Indian Institute of Management Bangalore. All rights reserved.
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 (Goleman, 1995; Sternberg, 1993, 1996; Tapia, 2001). 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 (Swami Ranganathananda, 2000), opening up possibilities of connections with managerial performance. This paper builds on the thread suggested above, utilising 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 in a study conducted with managers of a large organisation. To the best of our knowledge there has been no previous attempt in this direction. The paper is organised as follows: In the next section we
introduce the concept of EI and motivate the use of this construct by discussing the key findings from earlier research. An introduction to the yoga way of life and its usefulness in improving EI in particular, and managerial performance and satisfaction levels in general follows in the next section. The details of the empirical work carried out as part of this study, and the results, key findings, and their implications are discussed in the later sections. Our study suggests that the yoga way of life could be a potential contributor to improving the performance of managers, and improving their satisfaction levels. Although the results are based on a single study with a sample of 60 managers from one enterprise, the results are encouraging. Our study motivates further research into this aspect in multiple settings, and the generalisation of the results obtained in the study.
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’ (Salovey & Mayer, 1990, p 5). Goleman (2000) identifies five components of EI self-awareness, self-regulation, motivation, empathy and social skill (Exhibit 1). An alternative framework as defined by the Consortium for Research on Emotional Intelligence (2004) is presented in Exhibit 2. 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 (Mayer & Salovey, 1997, p 5). 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 with three clusters in the first category and two in the second. Exhibit 2 shows the major dimensions that form the basis of the framework. 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, 2000). Goleman’s research, conducted in 200 large, global companies reveals that EIdespecially at the highest levels of a companydis the sine qua non for leadership (Goleman, 2000). 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
Exhibit 1 The five components of emotional intelligence at work.
Definition Hallmarks
Self-awareness The ability to recognise and understand one’s moods,
emotions and drives, as well as their effect on others
Self-confidence
Realistic self assessment
Self deprecating sense of humour
Self-regulation The ability to control or redirect disruptive
impulses and moods; comfort with ambiguity
A propensity to suspend judgmentdto think
before acting
Trustworthiness and integrity
Openness to change
Motivation A passion to work for reasons that go beyond
money or status
A propensity to pursue goals with energy
and persistence
Strong drive to achieve
Optimism, even in the face of failure
Organisational commitment
Empathy The ability to understand the emotional
makeup of other people
Skill in treating people according to their
emotional reactions
Expertise in building and retaining talent
Cross-cultural sensitivity
Service to clients and customers
Social skill Proficiency in managing relationships and
building networks
The ability to find common ground and
build rapport
Effectiveness in leading change
Persuasiveness
Expertise in building and leading teams
Source: Goleman (2000).
Exhibit 2 Framework for emotional intelligence.
Personal competence Social competence
Self-awareness Emotional awareness
Accurate self assessment
Self confidence
Leveraging diversity
Political awareness
Social awareness Empathy
Service orientation
Developing others
Self-regulation Self control
Trustworthiness
Conscientiousness
Adaptability
Innovativeness
Social skills Influence
Communication
Leadership
Change catalyst
Conflict management
Building bonds
Collaboration and cooperation
Team capabilities
Self-motivation Achievement drive
Commitment
Initiative
Optimism
Source: Consortium for Research on Emotional Intelligence (2004).
in support of whatever he wants to do’ (in Chakraborty & Chakraborty, 2008, p 41). 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 (Goleman, 2000). 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 (Feuerstein, 1998). 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 (Iyengar, 1966). Patanjali’s Yoga Sutras outline a skilful way of conducting life that fosters moderation and harmony (Becker, 2000). 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 (Swami Ranganathananda, 2000). 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 (Swami Satyananda
Saraswati, 1976). The eight steps of Ashtanga yoga are
yama, niyama, asana, pranayama, pratyahara, dharana,
dhyana and samadhi (see Swami Satyananda Saraswati,
1976).
Based on a review of the literature, we hypothesise 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 developmentdthe 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 (Srinivas, 1994).
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.