7 2 S p i r i t ua l i t y S t u d i e s 7 - 1 S p r i n g 2 0 2 1 4 Discussion: Systematic Literature Review 4.1 Wisdom and Spirituality Wisdom is a recurrent issue in the literature about organizational spirituality. Spirituality is almost equal to the implicit idea of wisdom. In addition to rationalism, the discussion on wisdom must be extensive, so that the irrational aspects of wisdom be considered, both psychological and spiritual (Izak 2013). Heaton, Schmidt-Wilk and Travis (2004) focus on the research methods used for investigation about spirituality in business, particularly the Transcendental Meditation technique. They suggest a distinction: “pure spirituality”, “spiritual development”, and “applied spirituality”. The first one is the inner experience, the second is the process of change through the first one, and the third is the practical application, the expressions, and the outcome of the first one. The research embraces five indications of spirituality: wisdom, success, fulfillment, health, and happiness. Regarding wisdom, they found studies linking its growth with spiritual development and other capacities that foster business success (Heaton, Schmidt-Wilk and Travis 2004). Ancient scriptures continue to bring teachings and wisdom to the present. Then, a wise leader can arise from the lessons of the Hindu Bhagavad Gītā, namely self-discipline, purpose or duty, meditation to identify a higher calling, interact with others to conquer the purpose with equanimity, detached involvement, and interconnectedness among humans, nature, and the spiritual dimension (Natesan, Keeffe and Darling 2009). Sharma (2017, 292) proposes a spiritual background of managerial effectiveness based on transformational leadership sourced from the Rāmāyana, Bhagavad Gītā and Thirukkural. Wisdom is presented as a sub-attribute that would enhance managers’ emotional intelligence (Sharma 2017). Pardasani et al. (2014, 854) propose dimensions of workplace spirituality: the transcendence of the Self, interconnectedness (selfless service), meaningful work (duty orientation), holistic growth and development, and alignment with orga-nizational values (constructive organizational culture). They highlight the Loksangrah (social message) as an aspect of the practical wisdom of Indian spiritual tradition (Bhagavad Gītā). Chinese classics of Lao Tzu, Confucius and Sun Tzu have impacted the eastern culture. Practices of Taoism, Confucianism and Buddhism “built harmony and social stability from ‘spirituality pluralism’” (Wong, Neck and Mckenna 2013, 5). Wong et al. (2013) developed a Cisco “end-to-end” case study. They argue that, on the one hand, spirituality concerns individual performance, and on the other hand, harmony concerns group performance and the spirituality that can foster harmony in society and the workplace. The Buddhist practical wisdom adds constructs that support organizational performance, namely, the three laws of nature (impermanence, interdependence, and cause and effect), emptiness, and dependent origination (van den Muyzenberg 2014, 743). The dependent origination teaches how to be aware of emotions; the emptiness is that “nothing exists on its own or inherently” (van den Muyzenberg 2014, 743); and the laws of nature are that there is a mutual dependence, an infinite chain of cause and effect, and “nothing exists that does not change over time” (van den Muyzenberg 2014, 743). Concerning concepts and levels, Natesan et al. (2009), Wong et al. (2013), van den Muyzenberg (2014), and Sharma (2017) approach spirituality and wisdom, yet they do not mention which concept was used. Izak (2013) offers concepts of wisdom/wise persons and mentions the organizational dimension of spirituality. Pardasani et al. (2014) only suggest concepts of spirituality and workplace spirituality. Heaton et al. (2004) address the workplace dimension. The remaining articles discuss individual spirituality. Implicitly, articles with a religious matrix approach spirituality as a tacit knowledge that leads to wisdom, mostly to the wise leader.
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