Why Leadership Development Isn’t Developing Leaders
And how to fix it. Deborah Rowland hbr.org OCTOBER 14, 2016
Make it experiential. Neuroscience shows us that we learn most (and retain that learning as changed behavior) when the emotional circuits within our brain are activated. Visceral, lived experiences best activate these circuits; they prompt us to notice both things in the environment and what’s going on inside ourselves. If leadership development begins in the head, leaders will stay in their heads. We can’t simply think our way out of a habit. But in experience, and novel experience in particular, our intentional mind can be more engaged as we make conscious decisions about our behavior.
Organized around key topic areas of modern psychology such as brain functioning, perception, development, memory, emotion, intelligence, learning, personality, mental illness, and psychotherapy, this book will help students and laypersons ...
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Non-violent ways of relating: Love, healing, and beyond. Suneet Varma. Abstract: The paper begins with a brief outline of the Indian Rasa and Bhava perspective on emotions given by Bharat in his Natya Shastra.
Suneet Varma
In general, I can confidently state that the most essential pre-requisite on the part of the therapist/spiritual guide for healing to take place, is a posture of and groundedness in unconditionallove. Without this, healing cannot begin, and thus the importance of self work/sādhanā. This has been notedin the Western context by the eminent psychotherapist Carl Rogers (1961) in his emphasis on the absolute necessity of the attitude of "unconditional positive regard‟ on the part of the therapist toward the client, and more explicitly by the eminent psychiatrist M. Scott Peck (1978) in his well known work, "The Road Less Travelled". A moment's reflection on healing in the traditional Indian context immediately reveals that when individuals in distress approach their guru, the healing process begins with the love and unconditional acceptance of the person in distress by the guru. Thus, at the risk of overstating, I again underscore the key importance of self-work on the part of the therapist/guru. [...] More generally, a genuine spiritual outlook fosters greater harmony and promotes a healthy and vibrant co-existence. It thus becomes important to examine what is it in spirituality that helps in reducing conflict.
Academic psychologists have shied away (with some notable exceptions) from enquiry in the spiritual domain, but interestingly, many among the founders of academic Psychology in India led double lives — they practiced Psychology as a western science in their professional lives, but in their personal lives they derived guidance and insights from traditional scriptural sources. Not only that, they even published in non-academic settings, writing on the efficacy and potency of Indian spiritual Psychology. I suspect that the situation today may not be very different. At this point it may serve us well to be reminded of the Mahabharata as a treatise par excellence depicting the nature and dynamics of group conflicts.
A cursory glance at the history of social movements on the sub-continent reveal that over the centuries, some of the most prominent movements have had a spiritual foundation as their inspiration — one that emphasizes the oneness of all humanity and which paves the way for lowering barriers along religion, caste, as well as gender lines.
Posted on October 18, 2016 by Divya
That human relationships are complicated would be a huge understatement. They are much more than just complicated, they are often dark, murky, and messed up. Who of us has not experienced the sheer frustration and despair of not having our … Continue reading →
Unlike the usual parameters of attachment, selfishness, insecurity, desire, fear that define most human relationships, the Guru-disciple relationship bases itself on some of the most beautiful ideals of human existence. It is a relationship that is built on profound love and respect, real trust and freedom and a natural and simple obedience. The central purpose of the relationship is to help and guide the disciple to undertake his inner search for the Self.
Posted on October 4, 2016 by Aditi
Psychology as a discipline is now more than 100 years old in India, still the term ‘Indian Psychology’ is new to us and is interpreted differently by different people; some believe it to be limited to the natives of the … Continue reading →
While answering this question, it is essential to understand the literal translation of the word ‘guru’, which is described as someone who takes us away from darkness and leads us towards light. In the light of Indian Psychology, it is not a physical body in the form of a guru but your belief in those thoughts and ideas that take you away from darkness. It can be in any form and if you really are a self-aware individual then you will find the guiding light within you which will help you solve all your problems. As they say all knowledge is an unfolding, so the essence of the ‘guru’ is present in each one of us. If we operate from that state of awareness, our life will be full of light and we will be able to walk on the sunlit path with our guru forever in our hearts. It’s not an external phenomenon, it’s internal. Tuning into our inner guiding light is being constantly in touch with the guru within.
[PDF] Ecopsychology: Remembering the True Source of our Consciousness
GA Parry - Cosmos and History: The Journal of Natural and Social …, 2016 ... The Indian sage Sri Aurobindo said something quite similar. Page 7. COSMOS AND HISTORY ... Something like this happened when Jean Gebser and Sri Aurobindo (contemporaries who never met), both wrote about the structures of consciousness in the mid-twentieth century. ...
Off the beaten Tracks: the neglected significance of interiority for sustainable urban development
C Woiwode - Futures, 2016
Interiority, the inner being, consciousness, is the core theme of this essay. My main concern is the application of rather marginal approaches to address future. [...] A key argument is that as much as we recognize the outer built environment of cities to address major challenges of our times like the ecological crisis, we also need to integrate the much more subtle interior dimensions of human existence to address them adequately. On the one hand, this research inquires about the potentials of social urban pioneers and change agents, intentional communities and such transnational initiatives like the transition town movement, which are discussed within the context of their global relevance in developed and developing countries illustrated by the case of India. While on the other hand, it is a quest to develop a conceptual-theoretical approach to what may be called integral transformative urban development planning.
- The Infinitesimal Infinite - ....A little life wearing the flesh for robe, A little mind winged through wide space to run. It lived, it knew, it saw its self sublime, Deathless, outmea...
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Overview of the Human Psychological Framework - Sri Aurobindo has described Yoga as applied psychology. In order to effectuate change in human psychology, the elements of the human psychological structur...
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Savitri: A Legend and a Symbol—Urdu Translation By Satpal. Hindi Transliteration By Ghalib.: The Secret Knowledge, خفیہ علم , Canto IV, I:iv Section 7 [16.01-16.13] - لیکن سب کا سب دریں اثنا اِک سایا ہے خواب کا लेकिन सब का सब दरीं अस्ना इक साया है ख़ाब का But meanwhile all is a shadow cast by a dream
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The Ashram hails Sri Aurobindo as the highest manifestation of the Divine in human history - The Mahatma And The Gita Swarajya-01-Oct-2016 Sri Aurobindo 'supported the Cripps' offer because by its acceptance India and Britain could stand united agai...
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A conversation with the founders of Erowid.org in January 2017 - I’ll be in conversation with Earth and Fire, the founders of Erowid.org, on Jan. 26th, 2017 at 7pm at CIIS in San Francisco, CA. If you’re not local, there...
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Larry Seidlitz — Sri Aurobindo Center for Advanced Research, Pondicherry. We find presented in Sri Aurobindo’s treatment of emotions a great paradox and its synthesis and resolution. On one hand, emotions are presented in the most disparaging terms, as the center stage for all suffering, perversion, and obscurity. On the other hand, emotions are viewed as not only deriving from the ineffable Ananda or Bliss which is the very nature and substance of the Divine Existence, but they are also a powerful means into the very heart of that Ananda. This paper will delve into the mystery of emotions as explained by Sri Aurobindo, examine their nature, and trace the lines of their transmutation and divinisation.
