Growth in human motivation: beyond Maslow.
Sengupta, Sunita Singh
Maslow's motivational theory is based on the idea that human
behaviour is controlled through a limited number of developing
fundamental needs which operate in a fixed sequence. Need is defined as
a condition of deficit. The author focuses on the inner growth process
as compared to Maslow who dealt with the psychological growth process.
Individuals are perceived in his theorization as a biological being
having psychological capacities. The author takes a
spiritual-philosophical approach that perceives an individual as a
spiritual being and the entire focus is to move from the state of
'being' to 'becoming'. The basic premise on which
the present paper rests is the realization of one's state of being
in order to reach the ultimate state, i.e., a mental state of cheerful
silence.
Overview
The present research focuses on the psychological health that comes
by practicing self-discipline and asceticism. This can be understood by
taking an esoteric approach to work motivation, as the guiding laws are
internal and not external. The process then becomes of self-discovery to
identify the higher needs. When partial needs are gratified, the
individual is freed for a higher development, characterized by fully
experiencing his self and his environment. The individual gradually
becomes free from the struggle to survive. The strengths and virtues of
the psychologically healthy people are the focus of the study. The
intra--psychic process of psychological growth constitutes the present
conceptualization. The author's effort is to understand the
esoteric path of motivation--a journey to self in order to discover the
higher order needs through self-discipline and asceticism. This inner
nature includes not only the individual's anatomy and physiology,
but also the psychological capacities, even though these may be hidden,
unfulfilled and weak. To reveal this inner deeper self, the individual
has to struggle to get at it through surface layers; but out of this
deeper self comes the ability to be spontaneous, to enjoy and to be
ourselves.
Individual Growth in Maslow's Conceptualization
Maslow began his study of the essence of human nature with his
theory of motivation, which is based on the holistic approach. He gives
some fundamental characteristics of his motivational theory, starting
from the integrated organized wholeness of the individual in which the
whole person, and not just part of him is motivated, and moving towards
an interrelation between the more complex motivational units and finally
to the motivation of the human being by certain fundamental needs which
he considers instinctoid, i.e., innate and universal, inherent to human
nature. "What I have called the basic needs are probably common to
all mankind and are, therefore, shared values" (Maslow 1954: 152).
Needs are defined as a state of deficit in Maslowian conceptualization.
Maslow's motivational theory is based on the idea that
behaviour is controlled through a limited number of developing
fundamental needs which operate in fixed sequence, i.e., through these
various needs the individual is motivated. He talks about the
instinctoid nature of the basic needs. The hierarchy of basic needs is
the central feature of Maslow's motivational theory. "Man is a
wanting animal and rarely reaches a state of complete satisfaction
except for a short time.... he is practically always desiring
something.... The human being is never satisfied except in a relative or
one-step-along-the-path fashion, and second, that wants seem to arrange
themselves in a sort of hierarchy of prepotency" (Maslow 1954:
24-25).
In Malsow's theorization the appearance of a need usually
rests on the prior satisfaction of another more prepotent need which is
the strongest, in the sense that it has to be satisfied first. Once it
is satisfied, the next category of basic needs emerges, and will now
have the stronger influence on the individual's motivated
behaviour. Against this background Maslow concluded that only when lower
needs are gratified higher ones emerge, which indicates that the higher
needs are weaker than the lower ones.
Maslow suggests that needs are intrinsic in the structure of human
nature itself: that they are biologically and genetically based, as well
as culturally developed. But when it comes to the gratification of basic
needs we find inconsistency in his thoughts. At one time he writes:
"All the basic needs which have been fully gratified tend to be
forgotten by the individual and to disappear from consciousness.
Gratified basic needs just simply cease to exist in a certain sense, at
least in consciousness" (Maslow 1971:240); but elsewhere he writes,
"If one need is satisfied, then another emerges". This
statement might give the false impression that a need must be satisfied
one hundred percent before the next need emerges. A more realistic
description of the hierarchy would be in terms of the decreasing
percentages of satisfaction as we go up in the hierarchy of prepotency.
One now gets the impression that the need categories emerge gradually
and never disappear completely, whereas, the former quotation seems to
imply that the lower needs tend to disappear completely from the
consciousness after they have been satisfied. If this were so then
Maslow's dynamic concept of need hierarchy would become
inapplicable, since the interrelation between the different needs is no
longer apparent; and it remains an open question as to what degree one
basic need is stronger than the others. In Maslow's later work,
Towards A Psychology of Being, he states that the lower needs of the
integrated hierarchy do not disappear, but remain in a non--active
state, so that regression to a lower need remains a possibility.
For Maslow the gratification of basic needs is the basis of
psychological health. "Healthy people have sufficiently gratified
their basic needs ... so that they are motivated primarily by trends to
self-actualization [defined as ongoing actualization of
potentials]" (Maslow 1968: 25).
Maslow points out certain limitations to this basic principle of
the emergence of less potent needs upon the gratification of more potent
ones. Higher needs may occasionally emerge not after the gratification
of lower ones, but through discipline, asceticism Or suppression. Maslow
says that he does not know much about these events, but refers to
Eastern cultures where they are frequently reported. Thus, Maslow's
gratification theory is a partial one, which needs to be complemented by
other theories, as there are other determinants than basic need
gratification. As Maslow puts it: "Basic need gratification may be
necessary but it is certainly not sufficient" (Vrinte 1995:75).
Maslow himself believed that higher needs may emerge through asceticism
and self discipline but he could not build his need gratification theory
on those lines. In his conceptualization needs are mostly dealt with
respect to extra--psychic conditions in order to remain healthy and
therefore he emphasizes on satisfaction of lower order needs in order to
move to higher order needs.
Esoteric Approach to Need Gratification
Maslow defines growth as the continuous development of talents,
capacities, creativity, wisdom and character, the various processes,
which bring the person toward ultimate self-actualization. However,
according to Sri Aurobindo man's main drive is towards the
transcendence of his humanity. Sri Aurobindo's motivation is that
of the soul towards the Divine. He replaces Maslow's metamotivation
for authenticity, truth, goodness, love, beauty or other higher human
potentials by a psychic or spiritual motivation. The striking feature is
that both of these great thinkers have thought and dealt with the basic
nature of human beings but differ radically in their descriptions.
Maslow considers man primarily as a biological organism, whereas Sri
Aurobindo assumes a divine essence in man. His conception of an evolving
psychic being, essentially divine, is too occult a notion for Maslow to
accept, or to receive any verification from his experimental--empirical
psychology.
In his secular humanism, Maslow does not ignore the spiritual
dimension of man, but remains chained to man's biological nature
and is therefore unable to perceive a way to divinise humanity. Sri
Aurobindo urges man to transcend his humanity, since the Divine is not
to be reached by a glorification of human attributes and movements. Sri
Aurobindo's aim of self fulfilment is an integral unfolding of the
divine possibilities within man, a complete evolution of the hidden
divinity in the individual soul and collective life. Each man contains
in himself the whole divine potentiality, and is in need of perfection
of his other elements for a divine manhood. This divine potentiality in
human existence seeks to realize itself in a certain harmony and
unification of the individual and universal life (Vrinte 1996 : 248).
Sri Ramakrishna, the great spiritual master of 18th century says
that the journey to self enables one to transcend from the unripe
'I' to ripe 'I'. The 'unripe I' makes one
feel 'I am the doer' and the 'ripe I 'makes one
believe 'He is the doer and I am an instrument.' Therefore,
appropriate attention to our inner nature can help us develop inner
consciousness and that can guide one to realize one's purpose of
being or existence (Nikhilananda 1996). It helps in connecting the self
with the cosmic energy. As a result the inner development of self takes
place leading a 'being' individual to a 'becoming'
individual.
Individual Growth in Sri Aurobindo's Conceptualization
Indian culture is 'antarmukhi' with a focus on self. The
self is known as 'atman'. All psychological development and
growth in human beings aims at 'atman'. The different stages
of self are the different levels of being. In the growth process the
move is upward.
"Man is in his self a unique Person, but he is also in his
manifestation of self a multiperson ..."
--Sri Aurobindo
Thus, Sri Aurobindo makes a distinction which is fundamental in
understanding his explanation of the nature of human being--the
distinction between the person and his many personalities. According to
Sri Aurobindo the human being is inseparably one with the universal
being. There are, he says, "two systems simultaneously active in
the organization of the being and its parts"--a concentric system
and a vertical system.
The concentric system is like a series of rings or sheaths,
consisting of the outer being, the inner being and the in-most being.
The outer being and the inner being behind it constitute our phenomenal
or instrumental being and are said to belong to Nature or Prakriti. They
have three corresponding parts--physical, vital, mental. The inmost
being is the Purusha, the true being. In the Purusha there is an inmost
mental, an inmost vital and an inmost physical, and at the very core,
the psychic being or soul. The psychic being is usually referred to as
the inmost being (Fig. 1). case, consisting of various levels, planes or
gradations of consciousness ranging from the lowest--the inconscient--to
the highest, Sachchidananda. Ancient Indian wisdom divided the human
being, the microcosm, as well as the world being, the macrocosm, into a
higher hemisphere, Paradha, and a lower hemisphere, Aparadha. The higher
hemisphere is where the Spirit reigns perfectly and eternally; in the
lower hemisphere, the Spirit is veiled by mind, life and body. Overmind
is the intermediary plane dividing the two hemispheres.
[FIGURE 1 OMITTED]
[FIGURE 2 OMITTED]
The main parts and planes of the being as described by Sri
Aurobindo:
1. The Outer Surface Being. In the outer being, mind, vital and
physical are all mixed together, and it needs an intense
self-observation to find out the composition of one's nature and
the relations and interactions of these parts with each other.
2. The Inner or Subliminal Being. When the individual goes behind,
into the hidden planes of his being he discovers a large subliminal or
inner existence.
3. The Inmost Being or Psychic Being. It represents the true
individuality in the process of evolution. It is the center of
individualized self.
4. The Higher Being. This relates to the individual's
discovery of his spiritual self. "... In addition to opening inward
to the divine self, the developing individual, with the help of the
psychic being, has to open upward to the range of consciousness that lie
above the conceptual mind" (Vrinte 1995:127).
The higher hemisphere is where the spirit reigns perfectly and
eternally. In the lower hemisphere, mind, life and body veil the spirit.
Overmind is the intermediary plane dividing the two hemispheres. The
focus has been on mind and understanding the health of mind so that the
pathologies of mind can be controlled. Therefore, the process of inner
development is by being conscious of one's being (microcosm) and
integrating one with the cosmic being (macrocosm). The entire process is
of 'involution' and not of gratification of basic needs. The
present research focuses on the 'higher planes of being' in
order to understand the authentic self of the individuals. This drive to
develop one's authentic self is conceptualized as
'motivation.' But the question arises, do all people aspire
for realizing their higher self?
We find that different people adopt different approaches to life,
which is likely to be decided by the inherent nature of the self. This
can be understood better with the analogy suggested by Swami Nikhilanada
(1996) in The Gospel of Sri Ramakrishna:
This world is like a fishing-net. Men are fishes, and God is the
fisherman. When the fish are entangled in the net, some of them try to
tear through its meshes in order to get their liberation. They are like
the men striving for liberation. But no means all of them escape. Only a
few jumps out of the net with a loud splash, and then people say,
'Ah! There goes a big one!' In the like manner, three or four
men attain liberation. Again, some fish are so careful by nature that
they are never caught in the net; some beings of the ever perfect class.
Most of the fish are trapped; but they are not conscious of the net and
their imminent death. No sooner are they entangled than they run
headlong, net and all, trying to hide them in the mud. They do not make
the least effort to get free. On the contrary, they go deeper and deeper
into the mud. These fish are like the bound men. They are still inside
the net, but they think they are quite safe there.
Thus, the self needs to be transcended from the bounded soul to the
liberated soul and finally reaching the 'ever perfect soul'.
In the process the soul becomes deeper and the individual enjoys the
inner happiness of being in a state of cheerful silence. According to
Sri Ramakrishna "Bondage is of the mind, and freedom is also of the
mind. Aman is free if he constantly thinks: T am a free soul. How can I
be bound?" (Swami Nikilananda 1996 :138).
Revisiting Maslow's Need Gratification Theory
The hierarchy of needs provided by Maslow is a unique theory trying
to understand the human motivation in terms of need gratification.
However, Maslow remains silent on the role of inner thoughts and
feelings in this process of satisfying various needs. Needs may not be
always deficit driven. It may also be based on one's quest to
realize the inner strengths and virtues in order to realize full
potential. This search for indwelling spirit seemed to be somewhat
missing in Maslow's conceptualization of human motivation.
A Holistic Approach
The preceding discussion leads us towards a more holistic approach
to understand human motivation from the growth perspective. Classical
human development praxis across the world has unanimously emphasized the
heart (or emotions and feeling and sentiments) over the brain (or
intellect and reason and logic). For example, Bible says, "Blessed
are the pure in heart, for they shall see God". Why is seeing God a
privilege not conferred on the brilliant in intellect? Above all, the
culture of noble, honourable emotions is all that high quality work-life
praxis can truly and seriously mean. To describe a good human we always
say, "The fellow is kindhearted, or broad-minded". Are
expressions like "kind-brained" or "broadbrained"
ever used in such a case anywhere in the world! The path is of
'involution' and not satisfaction of basic needs. The purity
of thought leads to purity of action and many a times negating the basic
needs. The technique is self-discovery through acseticism and hard work
leading to a state of cheerful silence.
Unlike Maslow who talks with respect to lower order needs and
higher order needs the esoteric approach to human motivation talks in
terms of higher hemisphere of mind and lower hemisphere of mind. The
focus is on developing a pure mind by elevating oneself from lower
hemisphere to higher hemisphere. The journey starts through enjoyment
but needs to go beyond enjoyment to attain the state of cheerful
silence.
The human nature at work is driven by our inner perceptions,
reflections and thought processes. As a result if we focus on
'inner reflections' in work then the motivators become
different. The lines of Rabbi Eleazar Ben Azriah may reveal the spirit,
who writes,
"... Great is work, for every craftsman walks out with the
implements of his calling, and is proud of them. Thus, the weaver walks
out with a shuttle in his ear. The dyer walks out with wool in his ear.
The scribe walks out with his pen behind his ear. All are proud of their
craft. God speaks of his work" (Keith 1999:145).
"The expression of one's core values within work is the
way in which one sees 'meaning' and 'purpose' in
work. When one experiences an alignment of the organization with
one's core values, one's calling, one's work, one finds
joy and peace" (Bruce Winston :2007 : 53).
At this juncture couple of questions comes to our mind:
1. What are the specific needs of the individual that make him
strive for this level of motivation and why does a person move in this
direction of intrinsic growth needs?
2. What are these internal drives that cannot be fulfilled and keep
on growing inspite of being fed or being nurtured continuously?
Maslow had come to an understanding that in the state of complete
awareness of self the individual becomes more objective and somewhat
detached to the outcomes of the activity, he performs the job without
wishing for its results but the guiding principle always remains in line
with the benefit of others which he also defined as synergy where
complete fusion of objectives of all individuals is involved. "...
The defined selfishness here is the one which gets pleasure in watching
others fulfil their desires, at this level of selfishness there is no
distinction between selfishness and unselfishness. The goal of one
becomes the goal of all or the objective of one is the objective of
all" (Maslow 1968: 108-110). Individuals derive pleasure in seeing
others realize their full potential.
Thus, work is not always an economic activity. Work can be viewed
as a 'spiritual activity'--work as an end. The spiritual
dimensions of work emphasize on purpose driven work and therefore the
approach becomes inside--out and the governing laws rest within the
higher self of the individual. Hence, it is a move from lower mind to
higher mind. Following propositions can be put forth:
1. Activity is essential for every human being to find meaning in
life.
2. Any act performed by an individual should be devoid of self or
ego.
3. The act devoid of self or ego will truly be a righteous act.
4. For an individual to perform a righteous act and to have a state
of mind wherein he can think beyond self or ego he needs to practice
discipline, self-control and the power to suppress his needs.
5. At any given point in time the lower needs or deficiency needs
or desires continue to draw an individual towards them, thus making him
vulnerable.
Individuals performing such acts of selflessness or beyond ego with
self-control reach the state of transcendence where he moves from a
self-centric approach to a cosmos-centric approach. Singh-Sengupta (in
press) found that purpose driven work and self-discipline is likely to
lead towards transcendental goals of work life and making sacrifices for
others. These two were found as the anchoring points for the
self-mastery of natural human qualities for a healthy development of the
self. We get similar feeling when Gull and Doh (2004:128) write,
"How we organize and manage follows from our belief in the ways
things ought to be: it follows from our sense of order; that is, the
outward appearance emerges from our inner sense of order which comforts
with our system of orientation or dominant dogma."
Empirical Findings
The author examined the issues mentioned earlier in order to
understand what are the specific needs of the individuals that they want
to realize when they are governed by the internal laws. Singh Sengupta
(in press) found that employees in India perceive that 'work and
goal of life are different'. However, they seemed to believe that
'Action is life (karmayogi)'. Fig 3 depicts the results. Fig.
4 contained the factors that define transcendental work motivation. The
findings clearly indicated the transcendental qualities for higher
motivation at work, i.e., self discipline, self-control and detachment,
freedom through detachment etc. seemed to have low representation in the
thought process of today's corporate people. However, purpose
driven life was found to be second highest in terms of mean score value.
[FIGURE 4 OMITTED]
Further transcendental work motivation requires the mastery of
certain natural human qualities. Singh Sengupta (in press) found that
the respondents reported to master self determination, truthfulness and
self control.
The hermeneutic analyses and the conceptualizations discussed
earlier clearly indicate the focus of the study. Motivation at work is
not always conditioned by external environment. However, it is more
governed by internal world--one's own orientation. The assumption
is in the quest to realize one's inner nature (the growth process)
the journey is routed through asceticism, contemplative thinking, hard
work and self-control.
The author studied a total of 510 male and female managers from
various organizations in USA, UK and France (during Oct.-Nov 2009). The
participating managers had on an average age of 27.77 years and 7.33
years of service and were reported to have the experience in supervising
others, setting schedules, evaluating performance, approving
expenditures, signing contracts and participating in policy decisions.
They were provided a list of 27 statements related to
transcendental nature of work motivation. The statements are presented
in Appendix--1. The factor analyses generated 7 factors.
1. Self Work Immersion (Empirical Self): Eigen Value = 4.492, % of
Variance 16.636
2. Self Control: Eigen Value = 2.305, % of Variance 8.538
3. Working on Intuitions: Eigen Value = 1.851, %of Variance 6.855
4. Altruism and Power at Workplace : Eigen Value = 1.677, % of
Variance 6.212
5. Peace of Mind: Eigen Value = 1.541, % of Variance 5.707
6. Speaking out Convictions: Eigen Value = 1.318, % of Variance
4.881
7. Practicing Silence: Eigen Value = 1.192, % of Variance 4.415
[FIGURE 5 OMITTED]
The Factors and their details are presented in Appendix 2. The
descriptive analyses are graphically represented in Fig. 5.
The findings indicate that the respondents are reported to be
highest on 'self-work immersion'. The description of items
constituting the category of 'self-work immersion' as reported
in Table 1 indicate the operationalization of inner satisfaction and
quest for meaning at work--the spiritual self. The transcendental nature
of work results into self-work immersion.
Specific Findings
The research suggested that globally people acknowledged the higher
needs of motivation at work. Amongst all the dimensions of higher needs
of work motivation 'self work immersion' emerged as the most
dominant one. Therefore, the scholar further became interested in it
construais and computed factor analyses. Four factors emerged out of it.
The details are presented in Appendix--3.
[FIGURE 6 OMITTED]
The descriptive analyses of the factors were generated and
graphically exhibited in Fig. 6.
All the dimensions were found to be highly and significantly
correlated (Table 1).
Conclusion
The research findings clearly showed that managers across the globe
perceive higher needs of work motivation that they look forward. Is
psychological growth only limited to psychological needs? The author
took a journey to understand the development of self in terms of
one's consciousness of inner self and transcending up to the
realization of calm, composed state of mind. The growth, thus conceived,
is understanding one's inner strength and every time moving ahead
to the higher hemisphere of consciousness. The comparison of the two can
be viewed from Fig 7.
Fig. 7 empirically suggests that the managers in various
organizations across the globe perceived higher levels of motivation at
work. These are the levels of being--the state where individual wants to
realize their meaning for existence. At work place this is manifested as
'self-work immersion'. The work becomes the reflection of
one's inner self. Thus, the journey becomes of self awareness and
self realization instead of gratifying the basic biological and
physiological needs.
[FIGURE 7 OMITTED]
Appendix--1
Statements Related To Transcendental Nature of Work Motivation
1 I am able to practice self-control.
2 My work is my identity and I feel completely absorbed in it.
3 Before I start my day I concentrate my mind on the work to be
done.
4 Even after a busy day I feel energized and fresh.
5 While working in the office I get a sense of fulfillment.
6 I cannot sit idle and am always involved in one activity or the
other.
7 While working I do not think of anything else other than work.
8 Discipline is a must for good performance.
9 I believe in present and try to use it to its maximal.
10 1 need time to relax because it enables me to lift up my
performance level.
11 My job helps me to understand my purpose of life.
12 I am not possessive of my belongings.
13 I do not hesitate even offering my meals to others.
14 Physical luxuries do not give me satisfaction.
15 I enjoy peace of mind.
16 1 try to listen to the voice of my conscience before I take a
decision.
17 I do contemplate over things because it helps me in improving my
work.
18 Intuition is more important than reasoning while taking a
decision.
19 I practice 'silence' to keep my mind alert.
20 I am able to detach myself to be clear in my mind in order to
decide effective course of action.
21 I accept whatever comes to me (good or bad) as the desire of
God.
22 While sleeping in the night I think about the activities done
during the day.
23 At job I find things under my control.
24 I do not carry grudges because it adds to my mental anxiety.
25 Happiness comes from purity of mind.
26 I have cultivated the habit of speaking out my convictions
fearlessly.
27 A calm composed state of mind enhances work effectiveness.
Appendix--2
Factor Analyses of the 27 Items Related to
Higher Needs for Work Motivation
Description of Items Factor Loadings
Factor 1: Self-Work Immersion
(Empirical Self)
My work is my identity and I feel completely .620
absorbed in it.
Before I start my day I concentrate my mind .565
on the work to be done.
Even after a busy day I feel energized .554
and fresh.
While working in the office I get a sense .550
of fulfillment.
I cannot sit idle and I am always involved .431
in one activity or the other.
While working I do not think of anything .554
else other then work.
Discipline is a must for good performance. .449
I believe in the present and try to use .671
it to its maximum.
My job helps me to understand my purpose .531
of life.
I do contemplate over things because it .502
helps me in improving my work.
I am able to detach myself to be clear in my .444
mind in order to decide effective course
of action.
Happiness comes from peace of mind. .381
A calm composed state of mind enhances work .480
effectiveness.
Eigen Value = 4.492 % of Variance 16.636
Factor 2 : Self Control
I am able to practice self-control. .483
I am not possessive of my belongings. .635
While sleeping in the night I think about -530
the activities done during the day.
I do not carry grudges because it adds to .657
my mental anxiety.
Eigen Value = 2.305 % of Variance 8.538
Factor 3: Working on Intuitions
I accept whatever comes to me (good or bad) .428
as will of God
Intuition is more important than reasoning .521
while taking a decision.
Eigen Value= 1.851 %of Variance 6.855
Factor 4: Altruism and Power at Workplace
(Vyavaharik 1 Self)
I try to listen to the voice of my -555
conscience before I take a decision
At job I find things under my control. .461
I do not hesitate even offering my .416
meals to others.
Eigen Value = 1.677 % of Variance 6.212
Factor 5: Peace of Mind
I need time to relax because it enables me .53
to lift up my performance level.
I enjoy peace of mind. .587
Eigen Value= 1.541 % of Variance 5.707
Factor 6: Speaking Out the Convictions
I have cultivated the habit of speaking 0.450
out my convictions fearlessly.
Physical luxuries do not give me 0.455
satisfaction.
Eigen Value = 1.318 % of Variance 4.881
Factor 7: Practicing Silence
I practice 'silence' to keep my mind alert. .582
Eigen Value = 1.192 % of Variance 4.415
Appendix-3
Factor Analyses of the Items Related to
Self-Work Immersion
Factor 1: Purpose Driven Work (Higher Mind)
Description of Items Loadings
My work is my identity and I feel .773
completely absorbed in it.
My job helps me to understand my purpose .582
of life.
Eigen Value = 2.127 of Variance 16.359
Factor 2: Aligning Mind and Work (Illumined Mind)
Before I start my day I concentrate my mind .530
on the work to be done.
While working I do not think of anything .561
else other than work
Discipline is a must for good performance. .813
I do contemplate over things because it .508
helps me improving my work.
Eigen Value = 1.994 % of Variance 15.338
Factor 3: Clarity of Mind (Intuitive Mind)
While working in the office I get a sense .748
of fulfillment
I cannot sit idle and I am always involved .563
in one activity or the other.
I am able to detach myself to be clear in .787
my mind in order to decide effective
course of action.
Eigen Value = 1.710 % of Variance 13.155
Factor 4: Calm Composed State of Mind (Super Mind)
Even after a busy day I feel energized .668
and fresh
I believe in the present and try to use it .557
to its maximum.
Happiness comes from peace of mind. .679
A calm composed state of mind enhances .600
work effectiveness.
Eigen Value = 1.656 % of Variance 12.735
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Psychology and Integral Sadhana, Pondicherry: Sri Mira Trust.
Sunita Singh Sengupta is Professor, Faculty of Management Studies,
University of Delhi 110007 E-mail: Sunita.singhsengupta@gmail.com
Fig. 3 Perception Towards Work and Work Behaviour
Purpose Driven Work 12.45
Work and Goal of Life are Dif., 17.5
Practicing Yoga for Controlli., 6.4
Action is Life (Kanna Yogi) 11.82
Materialistics Orientation 8.76
Enjoyment of Senses 6.66
He is Doer 7.01
Self Discipline 8.73
Self Control and Detachment 5.49
Freedom Through Detachment 8.81
Peace of Mind 5.97
Note: Table made from bar graph.
Fig. 6: Dimension of Self-Work Immersion
Inter Correlations amongst the Dimensions of Self-Work Immersion
Dimensions 1 2 3 4
l. Purpose Driven Work -- .41 ** .35 ** .40 **
2. Aligning Mind and Work -- .34 ** .41 **
3. Clarity of Mind -- .41 **
4. Calm Composed State of
Mind --
Note. ** means p < .001 level.
Note: Table made from bar graph.
