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Theme 1: Living with Objectivity

Sessions 1-2: Being more Mindful

Our perspective of the world, people and ourselves deeply influences the way we live. We are often
in an automatic mode, unaware of what impels us to act. How does looking within ourselves in a
thoughtful and deliberate manner enable the future leader in us to live a more conscious and
effective life?

Become aware of our distortions, limiting mental models and build capability to become centered and
lucid.

 Objectives

 Inquire into Subjectivity in our daily thought process & decision making

 Recognize the power of mental models and their impact on our effectiveness

 Introduce the benefits of Mindfulness.

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Theme 1: Living with Objectivity
Sessions 1-2: Being more Mindful

PRE-SESSION COURSE WORK

 Group Work – refer ekosh link

 Pre-Readings

 Chapter 5 Mental models and Reality, Pages 73-89, Leadership and Mindful Behaviour –
Action,Wakefulness and Business, Joan Marques, Palgrave macmillan, 2014 (available in handout)

CLASSROOM SESSION

 Presentation Slides

 In Class Activity

 Mindfulness meditation practice


 Case discussion‘Inner side of leadership’ and debrief
 Game exercise on Cognitive distortions
 Group exercise on Application to Mental Models
 Introducing Cognitive Restructuring Framework

REFERENCES FOR RESOURCES AND PRACTICES

 Common Patterns of Cognitive Distortions adapted from (available in handout)

o List of Cognitive distortions by Aaron Beck


o Unhelpful Patterns of Thought, Mindfulness in Eight Weeks: The revolutionary 8 week plan to clear
your mind and calm your life, Michael Chaskalson, Thorsons, 2014

 Styles of distorted thinking (available in handout)


Emotional Competency website- http://www.emotionalcompetency.com/distortions.htm

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Theme 1: Living with Objectivity
Sessions 1-2: Being more Mindful

POST-SESSION

 Essential Readings

 Learn to be an Objective Leader without Losing Everything,


https://www.psychologytoday.com/us/blog/the-objective-leader/201501/learn-be-objective-leader-
without-losing-everything

 Notes on Sama, Dama, Abhyasa and Vairagyaby Swami Dayananda Saraswati and Dr. Surya
Tahora (available in handout)

 Mindfulness defined by Greater Good Magazine (What is Mindfulness, Why Practice It, How
do I Cultivate it?)
https://greatergood.berkeley.edu/topic/mindfulness/definition

 Objectivity in the Moment: When Things Are Happening Fast- How an Objective Leader
handles the pressure
https://www.psychologytoday.com/us/blog/the-objective-leader/201504/objectivity-in-the-moment-
when-things-are-happening-fast

ADDITIONAL REFERENCES

 Articles/Chapters

 Talk 1 and Talk 2, Living Intelligently, Swami Dayananda Saraswati, ArshaVidya Research and
Publication Trust, 2006.

 Chapter 6 : Respond: Learning not to react from the book ‘The Mindful Workplace: Developing
Resilient Individuals and Resonant Organizations with MBSR’

 Chapter 3, Section 35 The Ladder of Inference,The Fifth Discipline Field book: Strategies
and Tools for Building a Learning Organization, Peter M.Senge,Crown Business, 1994

 Books

 The Objective Leader: How to Leverage the Power of Seeing Things As They Are, Elizabeth R.
Thornton,Palgravemacmillan, 2015

 Mind Over Moods, Change How You Feel by Changing the Way You Think, Dennis
Greenberger and Christine A. Padesky, The Guildford Press, 2016.

 The Yoga Of Objectivity, Swami Dayananda Saraswati, ArshaVidya Research and Publication
Trust, 2010.

 How to Stubbornly Refuse to Make Yourself Miserable about Anything--yes, Anything!,Albert


Ellis,Citadel, 2006.

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Theme 1: Living with Objectivity
Sessions 1-2: Being more Mindful

 The Mindful Workplace: Developing Resilient Individuals and Resonant Organizations with
MBSR, Michael Chaskalson, Wiley - Blackwell, 2011

 If You’re So Smart, Why Aren’t You Happy?, Raj Raghunathan, Vermilion, 2016

 Videos

 60 Minutes Special on Mindfulness, Anderson Cooper


https://www.youtube.com/watch?v=_8-6XzURntE

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Chapter 5 Mental models and Reality, Pages 73-89
from the book 'Leadership and Mindful Behaviour -
Action,Wakefulness and Business', Joan Marques,
Palgrave macmillan, 2014

Mental Models and Reality

Introducing the concept of “mental models,” this chapter encourages


us to accept that there are multiple versions of looking at the world,
influenced by the many factors in our lives. The intention is to
enhance awareness of the fact that the way we look at the world is not
the same way others do. Stirring (or reviving) this awareness is also
intended to encourage us to take a hard look at our current mental
models, contemplating their origins and considering whether some
may have to be revised. At the same time, this awareness of mental
models will help us understand our perspective limitations and help
us understand and appreciate others’ viewpoints.

Mental Models: Our View of the World

Mental models are our internal pictures of how the world works.1
They are our personal, deeply ingrained ideas about the world
around us and often form a major hurdle to accepting new ways
of thinking and acting. Our mental models, especially if we are
unaware of them, can severely limit us to mental and behav-
ioral comfort zones. Peter Senge, one of the prominent think-
ers of mental models and the way they can influence workplaces,
explains,
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Mental models can be simple generalizations, such as “people are


untrustworthy,” or they can be complex theories. But what is most
important to grasp is that mental models shape how we act. If we
believe people are untrustworthy, we act differently from the way
we would if we believed they were trustworthy.2

Our mental models are represented in the stories we believe


and the assumptions we hold. Mental models are more powerful
than we may think. Because people have such different mental
models, it can happen that two people hear the same statement
and one interprets it as a compliment, the other as an insult. This
difference in mental models does not only exist between people
from different backgrounds or cultures; it is sometimes notice-
able in people from the same household, simply because our
mental models are shaped by our character, our experiences, and
our mindsets, which are different from even those who are very
often around us.
Our mental models are highly imperfect. They are incom-
plete, limited, unstable, have no firm boundaries, and are often
irrational and parsimonious.3 Yet they evolve naturally, through
our interactions with people and situations. Human beings need
their mental models, because they provide simplified explana-
tions to complex situations.4 This may also explain why our men-
tal models have a rather vague foundation—so that we can apply
them, even if they are incorrect.5 We develop behavioral patterns
on basis of our mental models. We develop beliefs about how
our devices work, for instance, and implement extra measures
because of those beliefs. If your computer is frequently crash-
ing, you may develop the mental model of shutting it down in
a particular way to prevent another crash. When you purchase a
new computer, you may apply the same mental model to this new
machine, even if it is unnecessary and outdated.
While our mental models enable us to filter the abundance of
information that comes to us and helps us determine our stance
with more ease and make quicker decisions, they may be inaccu-
rate and withhold us from new paths and possibilities that could
be advantageous.6
Mental Models and Reality   75

Some Foundations of Mental Models

In most Western nations, such as America, members of society


are taught that an individualistic mindset is the natural way for
human beings to perform. Selfish gain is therefore high on the
ranks of preferred behavior. Selfish gain has become a societal
addiction that creates a wave of behaviors in personal and pro-
fessional environments. Most importantly, selfish gain is gener-
ally rewarded, because one who can rapidly accumulate much
wealth or profits demonstrates great understanding of the domi-
nant mental model. Here is where it becomes clear that mental
models, or perceptions, are not always internally instigated. Even
though they are internal pictures of how the world works, our
mental models are often instilled externally by the factors that
influence us. Three examples of social factors that can shape our
mental models follow.

1. Social Contradiction: Most human communities are full of


contradictory forces. Older generations instill an array of
mixed messages in younger ones and by doing so not only
confuse them, but also demand that they adopt the stance
that is most rewarded, even though it may not be the one
that is morally and responsibly desired. In professional are-
nas, for instance, government services learn that they should
always exceed last year’s budget to receive a similar one this
year, so they spend beyond their needs, even though fru-
gality is formally promoted.7 In the personal realm, we are
taught to be team players, but individual recognition seems
to be rewarded more abundantly.8
2. Mental Discrepancies: When we are younger, we usually
care about different things than we do when we mature.
Most young people are out to make it at any cost. They are
on a fast track and don’t spend too much time worrying
about the sorrows of the world.9 As we mature, we increas-
ingly get confronted with life’s challenges—divorce, illness,
and death. Our mental models may shift at that time. (We
will get back to this later in the chapter.)
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3. The High Cost of Moral Performance: This problematic


mental model can often be found in business corporations.
They find out that the cost of doing the right thing in the
first place is many times higher than first cutting corners
and only correcting it when they are fined. The fines are
usually a fraction of the cost of doing the morally correct
thing in the first place, and in many cases, the company gets
away with paying a fraction of the fine.10 As an example, the
Union Carbide Corporation, which was responsible for a
major gas leak in India in 1984 wherein more than 500,000
people were exposed to methyl isocyanate gas and other
chemicals, resulting in an immediate death toll of 2,259
souls, ended up paying a meager $470 million instead of
the initially claimed $3 billion, with no option to prosecute
the responsible management team due to the United States’
refusal to extradite the guilty parties to India, where the
accident happened.11

Mental Models in Personal Life

Shelly is an intelligent woman in her forties. Fifteen years ago, she


moved from the Midwest to a beautiful city in California where
she currently lives in hopes of building a career and a family.
Employment had not been abundantly available in her small
hometown, and she had not succeeded in landing any long-term
job. Shelly had hoped that things would go much better in the
large-scale, versatile LA world. However, in the past 15 years it
seemed that all wells had run dry for Shelly, and all she gained was
a master’s degree—but no steady employment. She did not have
any friends, and she still lived alone. Over the years, some potential
partners had shown interest in her, but as soon as they experienced
her demanding, untrusting ways, they moved on. Professionally,
Shelly had landed some project assignments here and there, but the
opportunities came sporadically, and she was never able to convert
Mental Models and Reality   77

any of them into a lasting relationship, either. Even though she was a
diligent worker, she somehow always ran into arguments with people
at work, and they released her at the first window in her contract.
By now, she had exhausted all her savings and all unemployment
support, and her study loans were practically maxed out. In the
past few years, she had created profiles on social networks in hopes
to connect with potential employers and other professionals who
might grant her some leads but had changed them several times,
because she did not trust anyone. In spite of the recommendations
from the few friends she had, she refused to upload her photo on
LinkedIn, because she felt that potential employers might reject her
on basis of her ethnicity even before she landed an interview with
them. Shelly was so secretive about everything, and her mistrust
in humanity had snowballed to such a degree, that she did not feel
safe any longer in her own apartment. She now plans to move to
another state, in hopes that things may be better there.

Our mental models can influence the course of our life, because
they determine what decisions we make. We make decisions on
basis of the snapshots we take of others and define our attitude
toward them based on the three or four things we know about
them. However, human beings are complex. If we reflect on our-
selves, we know that there are so many things others don’t know
about us. Similarly, there are numerous things we don’t know
about our partners, parents, children, friends, or colleagues. Our
mental models basically “pigeonhole” people and situations on
the basis of certain traits we have detected in them at one point,
which is not very favorable to them. In fact it is also not favorable
to us, because our mental models can maneuver us into pitiable
situations, as the case of Shelly illustrated. Our mental models
can make us miserable and drive us to feel as if we are living on a
deserted island even if we are constantly surrounded by people.
Mental models evolve as our life progresses. Some are deeply
embedded in our psyche, coming from our childhood or culture,
but there are even more mental models that we create over time.12
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Mental Models in Professional Life

Though awareness of mental models has expanded since the late


1980s and throughout the 1990s, it is still a phenomenon that
holds many professional organizations in a tight grip.

The American automobile industry is a great example of how


mental models can derail a concept that was once successful.
Because these major corporations are run by people, mental
models determine the strategies these corporations apply. When
the majority of cars sold in the United States were American, the
Big Three automakers in Detroit made an assessment about the
buying habits of Americans. They found that United States car
owners were more concerned about the style of their care than
its performance and quality. As a result, this is how these major
automakers produced their products: nicely shaped, but not very
efficient or longlasting. Meanwhile, automakers from Europe
and Asia slowly penetrated the U.S. market and made the public
aware about the importance of efficiency and reliability in cars.
Sleepwalking as the U.S. automakers were at the time, they clung
to their precious mental model of making money through style and
not worrying about performance and refused to acknowledge the
change in the public’s perceptions. This mental model once worked
like a charm, and it was difficult to accept that they had reached
the end of an era. By the time they woke up from their sleepwalk,
they had lost tremendous market share to German and Japanese
automakers.13

Mental models can be particularly unfaltering in professional


settings, because members of an industry or activity branch in
business are in the habit of engaging in benchmarking. They
study what others in their industry do and adopt those behav-
iors that seem successful. What happens in many cases is that an
Mental Models and Reality   79

outdated model of behaving or reasoning gets expanded this way,


making a turnaround even harder than it normally would be. By
the time the effects of a new trend start to emerge, there are so
many players in the industry involved in the practice and such
huge amounts of money invested that these players will come up
with anything to explain why the looming setback cannot be due
to their obsolete mental model but has to be the result of tempo-
rary factors that will soon be reversed.

Muhammad Yunus, the first (and thus far only) businessman


to win the Nobel Peace Prize, was an economics professor.
Having earned his degree in the United States, he taught at a
Tennessee University for some time but returned to his home
country, Bangladesh, when it gained independence in the 1970s.
Yunus started working at a local university but was particularly
intrigued by the many poor people he encountered daily on his
strolls around the campus. One day he stopped and talked to a
woman who was making a beautiful bamboo stool and asked
her about her situation. The woman shared the plight of so many
other micro entrepreneurs in the area: They depended on money
lenders, who determined how much they could get for their
talent—as could be expected, this was inexcusably minuscule.
Yunus decided to develop a project with his economics students
and together they found out that all the microentrepreneurs
needed less than $30 altogether to become independent of the
moneylenders. He went to the bank to ask whether they could
lend the money and discovered a mental model that we can still
see everywhere in the world: The bank was unwilling to lend the
poor people money, because it held onto the notion that poor
people don’t pay their debts. When Yunus defied this theory by
lending the microentrepreneurs the money out of his own pocket,
he found that he received 100% back. Unfortunately, the evidence
could not convince the bank management team, even after Yunus
tested his stance in multiple villages. This is when he realized that
the only way he could change the system is to be the change. Thus,
Grameen Bank, the bank for the poor, was founded.
80    Leadership and M
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For organizations, whether for-profit or nonprofit, to escape


the powerful, paralyzing hold of mental models, they will need to
adopt a habit of continuous learning not just for the organization
as a whole, but also for each member within the organization.
Only when the individual members of a community are encour-
aged to face their mental models and polish their viewpoints
regularly will this become a trend. They can then encourage
one another to engage in the practice of renewing their mental
models and become more open to divergent mindsets and thus
to actions that challenge the status quo. When we study corpora-
tions such as Google, the SAS Institute, and Zappo, we can see
the great advantage that being a learning organization can bring.
These businesses have managed to remain leaders in their fields
because their leaders are aware of the existence of mental models
and make sure that everyone in the community is encouraged to
challenge them regularly.14

Gaining Awareness of Mental Models

Knowing that we have mental models is important, because it


helps us become aware that other people view things differently
from how we do. Knowing about our mental models also helps
us understand how often we are wrong due to our limited view. It
can help us cease our attempts to prove others wrong, because we
become more aware of our own limitations in seeing, reasoning,
and concluding. Most importantly, knowing about our mental
models can encourage us to rethink them and change them in
areas where they make us miserable.
There are many ways to shift our mental models. One of the
most common ways is when we experience a major change—
pleasant or painful—in our lives: so huge that we rethink every-
thing we stood for thus far. It may be the death or illness of a loved
one, the birth of a child, the loss of a job, or divorce. When we get
shaken to our core, we may snap out of the fixation on the beliefs
we held thus far, but what frequently happens is that the old men-
tal models may return once the emotional tremor has subsided.
This shift, whether lasting or temporary, is reactive. It is externally
Mental Models and Reality   81

induced, but that does not have to be a problem if it leads to more


tranquility, calmness, and better balance in your life.
If you don’t want to wait for an external trigger to change your
undesirable mental models, you can consider some proactive
measures. Following are some ideas.

Active Note-taking
In his book ReModel: Create mental models to improve your life
and lead simply and effectively, Joshua Spodek15 explains how he
shifted a number of his limiting, depressing, and weakening men-
tal models by walking around with a pencil and notepad for a few
weeks and making brief notes about his beliefs. He describes his
surprise when he analyzed them, finding that many of his beliefs
were fairly new, and not, as he thought, residuals from his child-
hood. Spodek explains how his noting exercise helped him shift
his mental state from reactive, complaining, isolated, emotionally
unstable, self-righteous, and filled with entitlement to calmer,
more understanding, more responsible, more resilient, and more
emotionally aware.16

Meditation
Meditation is a great way to help shift your perceptions and thereby
your mental models. There are several ways of meditating, and it
is up to the meditator whether he or she wants to engage in this
practice from a religious or a nonsectarian standpoint. What we
will briefly describe below is Vipassana meditation, a nonreligious
but highly spiritual approach to better understanding the self by
learning that it does not exist. Vipassana meditation is also known
as mindfulness meditation or insight meditation. Vipassana med-
itation is often associated with Buddhism, but some sources state
that it existed before the Buddhist philosophy was developed.
Whether he invented or reinvented it, Siddhartha Gautama, the
man who was later known as the Buddha (The Awakened One),
practiced Vipassana meditation on his path to enlightenment.
It was by this practice of turning inward that he gained critical
insight into his existence, into the workings of cause and effect,
and into the destructive workings of mental biases.17
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Vipassana meditation consists of four progressive steps:

1. Slow Scan: This step consists of moving your attention, ever


so slowly, from the top of your head to the tip of your toe and
back. You deliberately focus on every part of your body that
your mind observes, leaving no piece unexamined.18
2. Free Flow Sweep: At this stage, you sweep your attention as
a whole up and down the body, with more attention to areas
that respond less to the sensations you feel.19
3. Spot Check: Inspecting, with your mind, a few parts of your
body, and becoming aware of the sensations this brings. Once
you have done a few spot checks, you can continue scanning
and sweeping.20
4. Penetrating and Piercing: At this stage, you move to a more
intense level of examining, from the external sweep and
scan to an internal mental penetration, thus examining the
inside of the body as well. Because this is a more advanced
step, practitioners may want to first do this under guidance
of a Vipassana teacher or by attending one of the many
(non-charging) Vipassana centers worldwide.21

It may seem strange that such an activity of personal scanning


can ignite so much awareness, but it does. Practicing Vipassana
meditation awakens you to the impermanence of everything,
including you. Once you absorb that awareness deeply, you
become abundantly aware of the uselessness of entitlement, pet-
tiness, holding grudges, and other negative emotions. In fact,
Vipassana aims to make you aware of the damage that both crav-
ing and aversion have on us.22 We crave possessions and posi-
tions and so disrupt our peace of mind. We want to fulfill our
craving once it is there, and we set out to do so, sometimes at
the expense of others’ or our own serenity. Similarly, we hold
aversions to people, tasks, and things and by doing so disturb
our inner calm, dwelling on negative thought patterns that nega-
tively affect our mental state and sometimes also our physical
wellness.
Mental Models and Reality   83

Vipassana enables meditators to gain mastery over the mind on


the basis of morality, and to develop experiential wisdom to erad-
icate all the defilements of craving and aversion.23

Vipassana meditation helps you understand how the mind


can influence the body. It also enhances your awareness of our
dependency on pleasant situations and the craving you develop
for them, as well as your aversion to the painful experiences life
places on your path. Vipassana can be a critical path to releasing
both the cravings and the aversions, particularly in areas where
they infringe on your peace of mind, enhance your stress levels,
and ignite or amplify a sense of misery.
In the workplace, Vipassana can enhance your well-being by
making you more focused in your communication, meetings
with colleagues, general performance, decision making, and
understanding.

Practice of Interbeing

If you are a poet, you will see clearly that there is a cloud floating in
this sheet of paper. Without a cloud, there will be no rain; without
rain, the trees cannot grow; and without trees, we cannot make
paper. The cloud is essential for the paper to exist. If the cloud is not
here, the sheet of paper cannot be here either. So we can say that
the cloud and the paper inter-are. “Interbeing” is a word that is not
in the dictionary yet, but if we combine the prefix “inter-” with the
verb “to be,” we have a new verb, inter-be.24

Thich Nhat Hanh, a highly respected Vietnamese Buddhist


monk headquartering in Plum Village, France, and traveling
around the world to share his insights, introduced the concept
of interbeing widely. It stems from the notion of dependent co-­
arising: the fact that nothing can be without anything else. Just
like with Vipassana, this is not intended from any religious or
poetic angle, but from a pure realistic standpoint. When we take
84    Leadership and ­Mindful Behavior

the time to think on our dependence on others and how all we are
is the collective input from so many factors, we awaken from the
narrow mindset of “I,” “me,” and “mine.” Once we realize that our
“self ” is constructed of only “non-self ” elements,25 we no longer
cling to things and end our suffering of attachment and aversion.
While used for different purposes, the raisin or grape exercise
can also enhance our sense of interbeing. If you take a raisin or
grape and spend some time studying it, you can also realize that
this little fruit was grown somewhere, that people planted it, nur-
tured it, and watered it. Aside from people, water, air, and sun
were needed to grow the grape. They are now all captured in the
small raisin or grape in your hand. Don’t forget the people who
picked the grapes, packed them, transported them, and placed
them on the produce display or shelf (in the case of pre-packaged
raisins) in the store where you bought them. Usually, this adds

Figure 5.1  Mental models: what causes them and how they can be
changed.
Mental Models and Reality   85

up to hundreds of people from several parts of the world, as well


as the element of nature, collaborating to get this raisin or grape
to you. What a humbling feeling that is. And what an awareness
of interconnectedness. Although you may never get to know
all these people, and they will never know you, there is a clear
connection between them and you. That, too, is interbeing.
As you may conclude, the sense of interbeing can be very help-
ful in understanding that senses of superiority, discrimination,
and other limiting mental models are only contributing to unnec-
essary misery in the world. Think this way about everything you
eat, wear, drive, sit on, write with, cook your food in, dump your
trash in: Everything was made by others to enable you to do what
you are doing. There is a clear connection between you and the
rest of existence, and you should respect that.

Mental Models and Sleepwalking

Mental models are a perfect example of sleepwalking. They are


snapshots we make at one point in time, store in our memory,
and abide by without further assessment or update. Our notions
about the world can place us in a miserable spot because they
can limit the choices we feel we can make. If, for instance, you
hold a mental model that says that you cannot work with people
from certain cultures or ethnicities based on your mental model
of them, you may miss some great opportunities for a wonderful,
fulfilling career. Similarly, if you construct your impression of all
human beings on basis of some bad experiences you had with
only some, you close the door to great adventures and immense
strides you could have experienced.
Mental models, like sleepwalking, are limiting. They limit your
views and therefore your chances. They influence your decisions
and keep you tied to narrow and outdated perspectives. Men-
tal models can make you very unhappy. However, just as well as
you can awaken from your sleepwalk, you can shift your mental
models. If you work somewhere and are placed in an office, you
should wakefully avoid the trap of acquiring a sense of posses-
siveness about this office. It is part of your workplace, and you
86    Leadership and M
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are not that workplace or even that office. You are not even your
body, because you still exist if you would lose parts of it. All the
physical things around us are instruments and impressions. The
more we hold on to them, the more we victimize ourselves in a
sleepwalk of unsatisfactory mental models. Examining our men-
tal models regularly is therefore a major favor we can do our-
selves toward a happier, more rewarding life.

Summary
●● Mental models are our internal pictures of how the world
works. They are our personal, deeply ingrained ideas about
the world around us, and often form a major hurdle in accept-
ing new ways of thinking and acting. Our mental models are
represented in the stories we believe and the assumptions we
hold. Mental models are more powerful than we may think.
●● Our mental models are highly imperfect. Yet they evolve
naturally through our interactions with people and situ-
ations. Human beings need their mental models, because
they provide simplified explanations to complex situations.
●● Our mental models can influence the course of our life,
because they determine what decisions we make. We make
decisions on basis of the snapshots we take of others, and
define our attitude toward them on the basis of the three or
four things we know about them.
●● Mental models evolve as our life progresses. Some are deeply
embedded in our psyche, coming from our childhood or
culture, but there are even more mental models that we cre-
ate over time.
●● Three examples of social factors that can shape our mental
models follow:
○○ Social Contradiction: Most human communities are full

of contradictory forces. What is most rewarded is often


not the same as what is desired.
○○ Mental Discrepancies: At younger ages we have different

driving motives and values than when we mature.


Mental Models and Reality   87

○○ The High Cost of Moral Performance: Most businesses


find out that the cost of doing the right thing in the first
place is many times higher than first cutting corners and
only correcting it when they are fined.
●● Mental models can be particularly unfaltering in profes-
sional settings, because members of an industry or activity
branch in business are in the habit of benchmarking. They
study what others in their industry do and adopt those
behaviors that seem successful. What happens in many
cases is that an outdated model of behaving or reasoning
gets expanded this way making a turnaround even harder
than it normally would be.
●● For organizations, whether for-profit or nonprofit, to escape
the powerful, paralyzing hold of mental models, they will
need to adopt a habit of continuous learning—not just for
the organization as a whole, but for each member within the
organization as well.
●● Knowing that we have mental models is important, because
it helps us become aware that other people view things dif-
ferently from how we do. Knowing about our mental models
also helps us understand how often we are wrong due to our
limited view. Most important, knowing about our mental
models can encourage us to rethink them and change them
in areas where they make us miserable.
●● There are many ways to shift our mental models:
○○ Reactive way: One of the most common ways is when we

experience a major change—pleasant or painful. When


we get shaken to our core, we may snap out of the fixa-
tion on the beliefs we held thus far. This is an externally
induced way.
○○ Proactive ways:

■■ Active Note-taking: You can shift limiting, depressing,

and weakening mental models by making brief notes


about your beliefs. This exercise can help you shift your
mental state from reactive and negative to proactive and
positive.
88    Leadership and M
­ indful Behavior

■■ Meditation: There are several ways of meditating, and it


is up to you whether you want to engage in this practice
from a religious or a nonsectarian standpoint. Vipas-
sana meditation can help you get a better understanding
of the self by learning that it does not exist! Practicing
Vipassana meditation awakens you about the imperma-
nence of everything, including you, and helps you face,
and thus release, your mental models that cause desires
and aversions more easily.
■■ Practice of Interbeing: The concept of “interbeing” stems

from the notion of dependent co-arising: the fact that


nothing can be without anything else. When we take
the time to think about our dependence on others and
how all we are is the collective input from so many fac-
tors, we awaken from the narrow mindset of “I,” “me,”
and “mine.” Interbeing practice can also help us better
understand our interconnectedness to all existence, so
it can be very help us understand that senses of superi-
ority, discrimination, and other limiting mental mod-
els are only contributing to unnecessary misery in the
world.
●● Mental models are a perfect example of sleepwalking. They
are snapshots we make at one point in time, store in our
memory, and abide by without further assessment or update.
Our notions about the world can place us in a miserable
spot, because they can limit the choices we feel we can make.

Questions

1. Think of a mental model that you have very strong feelings


about. Try to detect where it comes from.
a. What decisions has it influenced in your life?
b. Do you feel this mental model is limiting you in any
regard? Why, or why not?
c. Do you feel that you need to change this mental model?
d. If so, how will you do that?
Mental Models and Reality   89

2. The case of Shelly reveals a few destructive mental models.


Discuss two of these, and explain how, in your opinion, they
have limited Shelly’s opportunities in life so far.
3. The case of the automobile industry discusses a mental
model that cost the Big Three of Detroit important market
share in the 1980s. In 2008, the Big Three had to be bailed
out. Find an article that discusses this. What was the reason
for the bail out? What mental model do you think the Big
Three got trapped in this time?
4. “Poor people don’t pay their debts” was the mental model
Muhammad Yunus encountered when he tried to set up
loans for microentrepreneurs. Do you think this attitude of
the Bangladesh bank was a unique one? Please explain?
5. The chapter discussed three proactive ways to shift our men-
tal models. Try to engage in one of these three ways when
possible, and report on your findings in about 300 words.
Common pattern of cognitive distortions

(1) Overgeneralisation / Eternalising : Coming to a general conclusion based on a single event or


one piece of evidence. If something bad happens once, you expect it to happen again and again.
Such thoughts often include the words “always” and “never”.
E.g. „I wasn‟t able to pass the test, I‟ll never pass any.‟
„This is difficult – everything‟s such an effort.‟
„I‟ll never manage this.‟ ‟I‟ll always feel like this.‟

(2) All or Nothing Thinking (Dichotomous Reasoning): Thinking in black and white terms (e.g.,
things are right or wrong, good or bad). A tendency to view things at the extremes with no middle
ground.
E.g. I won‟t be able to get all of this done, so I may as well not start it.
„This place is rubbish - our evening is ruined!.‟

4) Personalising / Taking the blame: Taking responsibility for something that’s not your fault.
Thinking that what people say or do is some kind of reaction to you, or is in some way related to
you.
E.g.‟Why aren‟t you happy? Is it because of something I did?.‟
„I‟m the one to blame for his work being done incorrectly.‟
„It‟s my fault my daughter had an accident.‟
„When things go wrong, it‟s always my fault.‟

(5) Catastrophising: Overestimating the chances of disaster. Expecting something unbearable or


intolerable to happen.
E.g.„This is going to be a total disaster.‟
„The pilot said there is turbulence, we‟re really going to crash.‟

(6) Emotional Reasoning: Mistaking feelings for facts. Negative things you feel about yourself are
held to be true because they feel true.
E.g. „I am a failure because I feel like a failure.‟
„I feel I‟m stupid or boring – therefore I must be‟.

(7) Mind Reading: Making assumptions about other people’s thoughts, feelings and behaviours
without checking the evidence.
E.g. “My manager didn‟t greet me this morning. He must be mad at me”.
“Both of them ignored me as I entered .They were surely talking badly about me.

(8) Fortune Telling Error: Anticipating an outcome and assuming your prediction is an established
fact. These negative expectations can be self‐fulfilling: predicting what we would do on the basis of
past behaviour may prevent the possibility of change.
E.g ‟I am really going to blow this test. I‟m surely going to fail.‟
„You are not going to enjoy this.‟

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Common pattern of cognitive distortions

(9) Should Statements / Expecting perfection: Using “should”, “ought”, or “must” statements can
set up unrealistic expectations of yourself and others. It involves operating by rigid rules and not
allowing for flexibility.
E.g „He shouldn‟t be so stubborn and argumentative.‟
„People should be nice to me all the time.‟
„I shouldn‟t ever make mistakes.‟

(10) Magnification/ Minimisation: A tendency to exaggerate the importance of negative


information or experiences, while trivialising or reducing the significance of positive information or
experiences.
For example, you‟ve just given a presentation to 20 people at work. Everyone says how useful they
found it. As they‟re leaving, one colleague mentions a small point where she thinks there may have
been some confusion. Immediately you come to think that the presentation was dreadful and you
didn‟t do well enough.

Adapted from,

 List of Cognitive distortions by Aaron Beck


 Unhelpful Patterns of Thought, Mindfulness in Eight Weeks: The revolutionary 8 week plan to clear your
mind and calm your life, Michael Chaskalson, Thorsons, 2014

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Styles of Distorrted Thin
nking

(ed
dited)

He
ere is a list a
and short description of
o several co
ommon form
ms of distorrted thinkingg.

Ovvergeneralization: It is
i incorrect to arrive att a general conclusion based on a single inc cident or
pie ence. This is a commo
ece of evide on example e of the moore general fallacy of bbasing a co
onclusion
on
n unrepreseentative evid
dence. Connsider a brooad range ofo representtative evide nce before drawing
a conclusion.
c Consider systematic
s evidence,
e a nd dismiss anecdotal evidence.
e

Thhe parable of the blinnd men and the elep hant illus strates the dangers inn generaliziing from
un
nrepresentaative evidence. What each person n experienceed was a true portion oof the eleph
hant, but
ken individually each sample was
tak w unrepre
esentative ofo the entire elephannt. Each blind man
ex
xtended thee evidence gathered onlyo his limited point of vie
from h ew to incorrrectly concclude he
un
nderstood thhe whole off the elephant. Each sa
ample can beb accurately interpreteed only wheen all the
sa
amples are iintegrated to create a representat
r tive whole.

All or Nothin ng Thinking g (false choice, dicho otomy, prim mal thinkinng, false diilemma, black and
wh hite thinkinng): This is the fallacy of thinking that things are either black
b or whhite, good orr bad, all
or nothing. T This fallacy can lead to rigid and d harmful ru ules based on primal thinking when it is
effficient to ccompress complex info ormation in nto simplisttic categories for rapiid decision making
uring times of stress, conflict, or threat. Pollarized thinking can also lead to unhelpful forms of
du
pe
erfectionism m. The reality often lies in the sizeable middle gro ound betweeen these extreme
oles. Recognize and re
po eject the faalse dichottomy. The words “eith her / or” arre a reliablle signal
ale
erting us to o a false dichotomy.
d Find otherr alternative es that pro
ovide a connstructive solution.
s
Dialogue is a powerful to ool for moving beyond a false dic chotomy. A clever Zen master tea aches his
stu
udents to re eject a false
e dichotomy y and go be eyond polarized thinkin ng with the ffollowing chhallenge.
Hee places a cup of tea before the student, th en says “If you drink that t cup of tea, I will beat
b you
with a stick, a and if you don't
d drink that cup off tea I will beat
b you witth a stick.” The studen nt has to
rejject the fallse dichotomy, recogn nize optionss other tha an the two presentedd, and crea ate other
altternatives, ssuch as offe
ering the tea
a to the insttructor, or asking
a his ad
dvice, to avvoid punishmment.

Some phe enomenon a are intrinsic


cally dual. Consider
C thee image onn the left,
known as the Rubin n vase / pro ofile illusion
n. Do you see a vase e or two
human profiles looki ng at each h other eye to eye? A An optical illusion—
demonstraating a surp prising featture or limittation of ouur visual pe
erception
system—c causes us tto see eithe er the vase or the facees at any oneo time.
etermined byy perceiving either the
This is de e black as tthe foregro
ound and
the white as the b background,, or vice versa,v at aany instanc ce. This
n easily flipss as our atte
perception ention shifts s and we seee the otherr image.

We cannot se ee both at once


o and we e can volunntarily see either
e one at
a a given timme. What we w see is
ann image tha at can be perceived
p as
a either att any partic cular instance. Arguingg for vase vs. face
miisses the po mage is intrinsically botth. Focusing on the fa
oint; the im alse dichotoomy of face or vase
disstracts us from undersstanding the e intrinsic d
duality of face and vasse. Quantum m physics elegantly
e
deescribes how w light is bo
oth wave annd particle. Asking if Barack
B Obamma is blackk or white, iff you are
liberal or connservative, republican or democra at, with us or against us, scientiffic or religio
ous, can
obbscure a graander unity.
   
Th
his material hass been prepared by Dr.Surya T
Tahora. It is me ant for use onlyy in PGPM prog
gram batch 20119 at SPJIMR. No part of this 
material may be
m e reproduced, ussed or transmittted in any form
m without the permission of Drr.Surya Tahora.  
 
 
Styles of Distorted Thinking

Everyday language includes many subtle false dichotomies. Asking “do the ends justify the means”
focuses on a false choice between these ends and those means. It dismisses the important
possibilities of achieving important goals by other, less destructive means. Asking “whose fault is
this” encourages us to choose a single person to blame. Justifying actions by saying “I had no
choice” falsely dismisses the many alternatives that were not imagined and not chosen. Asking if a
particular behavior results from “nature or nurture” distracts us from recognizing that most behavior
results from a combination of both. Concluding “you get what you pay for” dismisses the possibility
of market inefficiencies or breakthroughs in product design, manufacturing techniques, or
discovering new value and new types of value in unusual places.

False dichotomies are harmful because they distract us from the many alternatives that could
provide creative solutions or help us constructively resolve conflict. Consider the distinction
between the false dichotomy of “black or white” and the accurate dichotomy of “black or non-
black”. Non-black includes a vast range of colors spanning shades of gray, the colors of the
rainbow, and the infinite shades of colors in between. Yet all of these rich and varied possibilities
are dismissed when we accept the false dichotomy of “black or white”. The red rose, green grass,
blue sky, and golden sunshine all disappear when we focus narrowly on “black or white” rather
than “black or non-black”.

False dichotomies confuse complements with opposites. The complement of black is non-black,
which includes a wide range of colors. The opposite of black is anti black, which is the single color
we call white.

Using the phrase “I think of this somewhat differently . . .” can create a useful transition when you
are confronted with a false dilemma or a question based on false assumptions. It creates space for
introducing an alternative viewpoint and moving the conversation in a more constructive direction.

Personalization (Egocentric bias, self-reference): This is the fallacy of incorrectly thinking that
everything people say or do is a reaction to you. It is an egocentric viewpoint where you attribute
personal meaning to everything that happens. Face it, you are not really that important nor
influential. This point-of-view often causes the predator to view himself as the true victim; their
cause is just and is not to be thwarted. It also often results in a set of self-centered rules

Catastrophizing: You anticipate an unreasonable disaster based on a small problem. Every scrap
of bad news turns into an inevitable tragedy. It is the error of using a personal, pervasive, and
permanent explanatory style despite contrary evidence. This is another example of the more
general fallacy of basing a conclusion on unrepresentative evidence. Consider a broader range of
representative evidence before drawing a conclusion. Strike a realistic balance between optimistic
and pessimistic views. Skip the histrionics.

Emotional Reasoning: We decide with both our heart and our head. Continue to improve your
emotional competency and ensure a healthy and constructive balance of both passion and reason.
Identify and verify the assumptions that are being made. Carefully consider the evidence before
deciding. Exercise impulse control while enjoying the constructive passions of life.

Mind Reading: You conclude, incorrectly and without considering other alternatives or testing your
assumptions, that you understand how another person is thinking and what their reasons and
motives are for taking a particular action. This is an example of the Fundamental Attribution Error
where you incorrectly attribute an action or intent to an agent. One example of this is drawing a
   
This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this 
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Styles of Distorted Thinking

negative conclusion in the absence of supporting information. Focusing only on evidence that
supports a negative position, while neglecting to consider alternative positive explanations is the
fallacy of not considering representative evidence. It is false to conclude the “he must hate me
because he didn't say 'hi' to me.” There are many plausible explanations for why he neglected to
say “hi”.

Should (counterfactual thinking, imperatives): Don't get angry every time someone does not
act according to your ideal. The word “should” is a plea to behave according to a particular (often
implicit) set of values and beliefs. Examine those beliefs, and decide if they really do apply to the
person or situation that is irritating you. What is the evidence? What can you change and what
can't you change? It is unreasonable to expect that others will act according to your ideal vision of
their behavior or role, especially when your preferences are unstated.

Filtering (selectivity): This is a failure to consider all the evidence in a balanced and objective
assessment. We go where our attention is, and our attention is inherently limited. Selectivity is a
failure to consider a neutral, or balanced, point of view. It can have two basic forms. The first is
considering only the negative details and magnifying them while filtering out all the positive aspects
of a situation. The second is taking the positive details and magnifying them while filtering out all
the negative aspects of a situation. In any case evidence that supports your bias is selected,
favored, or weighted more heavily than evidence contrary to your bias. Find the realistic balance
between the optimistic and pessimistic points of view. Seek out, carefully consider, and assimilate
all the evidence.

Being Right (denial): Dogmatically holding onto an opinion, belief, or defending an action can be
a destructive result of stubborn pride. Denial is a failure to acknowledge evidence. Even if you
believe you are right, decide if you would rather be right or be happy. Don't waste time pursuing
the fallacy of change described above. Examine your sense of justice and the assumptions you are
making. Gather evidence to make an informed decision, but even if you are right, it may not be a
battle worth fighting. How is this working for you now?

Unchecked Optimism: Believing that all is good and everything will turn out fine provides the
important benefits of encouraging us to persist toward our goals and overcome obstacles.
However, unchecked optimism can easily detach us from the cold harsh truths of reality. Examine
the evidence, think critically, allow for skepticism, consider a variety of viewpoints, come to a
balanced conclusion, and act responsibly.

Heaven's Reward Fallacy: Don't expect every sacrifice you make to be rewarded. Don't play the
martyr. Sometimes life is fair, but too often it is not. No one is coming to save you. You are
responsible for your own life, well being, and happiness. Exercise your autonomy and take action
because you want to, not because you believe you will mysteriously be rewarded.

Magical Thinking: Believing that the laws of physics, economics, or the laws of cause and effect,
don't apply to you. Believing in miracles or believing that wishful thinking or sheer will alone can
cause the outcome you are hoping for are examples of magical thinking, as are appeals to
paranormal or supernatural phenomena. Don't let optimism exceed the bounds of reality. Hope is
not a strategy.

   
This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this 
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Styles of Distorted Thinking

Assumptions, Opinions, Rumors become fact: It is easy for assumptions, opinion, or rumors to
be accepted as fact. This can happen if these ideas or stories seem reasonable on the surface, or
they support your views or interests, if they advance some hoped for outcome, or they are
expressed by someone in authority or someone you trust, if the stories are fun to tell, or if others
you know also share these beliefs. The incorrect assumption, opinion, and rumor that the earth is
the center of the universe went unchallenged by millions of people for perhaps thousands of years.
Other rumors and unchallenged assumptions can be even more destructive. When you hear a
rumor, take the time to challenge it, identify and examine the source, and get independent
confirmation of it before passing it on. Don't accept myths, legends, and other speculations and
fiction as fact.

For example, a particular painting is a specific, real, physical entity, but “art” is an abstract concept
with inherently arbitrary and fuzzy boundaries. Arguing that a particular painting is or is not “art”
explores the boundaries of the abstraction, but doesn't tell us anything about the painting. Because
our brain creates mental symbols for abstractions as readily as it does for real objects, we are
easily fooled into believing that our particular concept of “art”, “truth”, “beauty”, “good”,
“democracy”, “justice”, or “government” is real, well defined, widely shared, and correct. A related
error is to treat a non-living abstraction as if it has intent or judgment. Stating that “The government
has decided . . .” falsely attributes intent and responsibility to an abstraction. Remember that
abstractions are nothing more than arbitrarily defined, ephemeral, imprecise mental constructs. It
may help to think of abstractions like a rainbow. A rainbow is a beautiful emergent phenomenon
created in our minds as the result of seeing sunlight refracted through thousands of rain drops. But
the rainbow is not real and everyone sees it slightly differently depending on their particular
viewpoint. Abstractions are as elusive as the legendary pot of gold at the end of a rainbow. Don't
get too attached to them. Operational definitions can help reduce the ambiguity inherent in the
abstractions we use.

Source: Emotional Competency website - http://www.emotionalcompetency.com/distortions 

   
This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this 
material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Learn to Be an Objective Leader without Losing Everything
Elizabeth Thornton | 2015

I had risked everything and lost everything in an international fruit juice business venture. I lost my condo
in New York, my savings, and even my stock portfolio. I was so broke that I remember searching for
change deep behind the sofa cushion to put gas in the car. “If rock bottom is as low as one can go, then I
had found a new place—somewhere well below the rock.

After many months of watching movie marathons to avoid thinking, and eating lots of popcorn and vanilla
chip ice cream for comfort, I finally got off the couch and began putting my life back together. I got a job
and was able to function in the world again. But I kept asking myself, “How could a successful person,
who had not only never failed but achieved some level of success in the corporate world at a relatively
young age, crash and burn so badly? Why didn’t I see this coming before it was too late? What could I
have done differently? After months of self-reflection, I had to admit to myself that I had often
experienced hiccups along the way, although not to this extreme. By hiccups, I mean times when things
were going along just fine, then all of a sudden they weren’t. But now I needed answers. If I didn’t
understand what I had done or why, then it was possible I could do it all again and maybe lose even
more.

Over the next several years I continued searching for answers. It wasn’t just about how I lost a million
dollars. My questions were more fundamental: Who was I, if not the job I had or the role I played? Over
the next several years I continued searching for answers and began studying psychology, sociology,
western and eastern philosophy, leadership, neuroscience, and even quantum physics. When I began to
reflect on and synthesize all of these ideas, I realized that the core reason I had hiccups along the way,
and ultimately crashed and burned, was because of my inherent subjectivity. I realized that I did not
always see things clearly and as a result did not always respond objectively. Although I was smart,
successful, hard working, with a great work ethic and could be counted on to get things done, there were
clues that I did not always see things clearly, such as:

• I over-reacted to situations and often thought the worst.


• I took things personally.
• I cared a lot about how I was being perceived.
• I sometimes judged people unfairly.

I learned that these were common cognitive errors and beliefs. I wasn’t just me. We all do this. It is the
nature of the mind. It became clear to me that this common subjectivity, left unchecked could result in
much more severe consequences than just hiccups along the way, like losing a million dollars. I realized
that the problem did not stem so much from the business decisions I did or did not make, but in how I
framed my world—the underlying assumptions that drove my perceptions and responses to the people,
circumstances, and events in my life. I learned that being happy and successful requires wrestling with
my inherent subjectivity and practicing objectivity. Now I could go back and look at my business failure
through the lens of objectivity and begin the process of becoming an Objective Leader. Here are the key
lessons I learned:

• It is impossible to be objective when you are predominantly defined by the job you have or the
role you play. They called me the Fruit Juice Lady!
• Your ability to collaborate effectively is directly related to your ability to be objective. If you care
about how you are being perceived, do you ever want to be wrong?

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Learn to Be an Objective Leader without Losing Everything
Elizabeth Thornton | 2015

• Fear undermines your ability to be objective. My ability to see things clearly was clouded by my
fear of failure.
• We are not a victim of our emotions or thoughts. We can understand our triggers and use them
as tools to help us respond more objectively. I often had butterflies and knots in my stomach but
had not yet learned to use those triggers as my cue to create the space to respond more
objectively.
• We all have mental models, the lens through which we see the world that drive our responses to
everything we experience. Being aware of your mental models is key to being objective. I was
unaware at the time how my mental models were influencing my judgments and decision.
• To be an effective leader and make sound decisions you must be able to gather data by seeking
out diverse perspectives and be willing to consider points of view other than your own. Ultimately,
I misjudged the motivations and mental models of my international supplier and the business
failed.
• When there is a problem, always identify and evaluate your underlying assumptions that may be
contributing to the problem or preventing you from seeing the problem clearly. I knew a problem
was brewing, made efforts to mitigate the risk, but in the end I did not see the “real” problem.

With this new understanding, it was clear to me that if I wanted to continue being a successful person, I
had to change my mind about what I fundamentally believed about myself, others, and the world. I began
to reevaluate all my assumptions and found that the way I was framing my world was not serving me
very well. Things that I learned and accepted as true when I was younger were no longer true for me, yet
these assumptions were still guiding my behavior. I found that many of my ideas and beliefs were based
in insecurity, fear, and self-doubt and that these beliefs were clouding my perception and interpretation
of everything I experienced. I finally understood that my experience of the world was, in fact, in my mind.
I knew that my happiness and my success depended on my ability to be objective: to see, accept and
respond to things as they are.

After a lot of honest and painful self-reflection, I was able to rethink many of my fear- and insecurity-
based beliefs. Over time, I was able to rebuild my self-concept so that it was less dependent on others’
approval. I began to redefine not only who I was, but also what I was relative to everything and everyone
else. I also began to reassess how I valued myself so that my self-worth was less tied to the job I had,
the title I held, or the role I played. I began to value and appreciate myself for who I was, not what I did,
and along the way, my relationships got better. For the first time in a very long time, I felt happy and
fearless.

Although excruciating at the time, I have to say, that losing a million dollars was the best thing that every
happened to me. Now my life’s work is to share what I have learned about the power of seeing things as
they are with the hope that it will inspire others to change their lives…. without the need to experience a
disorienting event like losing a million dollars.

As I mentioned in my last blog, the first step in becoming an objective leader is to be aware of your
cognitive errors and how often you are not seeing things as they are.

Excerpt from The Objective Leader: How to Leverage the Power of Seeing Things As They Are to be released
February 10, 2015. For more information about the book: Go to http://www.elizabethrthornton.com

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
NOTES ON SAMA, DAMA, ABHYASA AND VAIRAGYA

1. By Swami Dayananda Saraswati

SAMA

Mind is just the most beautiful instrument that the human being has. So what is it that really
bothers a person? In a bothered person, it is the person that is bothered. It is not the mind that
really bothers, but the person who is bothered. And in this, the mind seems to play a role. In
creating certain emotions, like fear, etc. But fear is for the person, not for the mind, please
understand. It is the person who is afraid, and therefore, there is an emotion called fear, and
similarly, anxiety, hatred, and so on. And there are also emotions like, love, compassion, empathy,
and so on. These emotions also manifest in the mind, and again, only reveal the person.

I need to learn to deal with all these situations, which the mind reveals, like anxiety, depression,
anger, especially anger that it is not warranted at all. The situation doesn’t really deserve such
anger, so if it is there, I must understand that it is the person, the already angry person, who
manifests himself in the form of anger. But it is the mind that really tells us exactly what is going on.
The mind gives you an indication that you need to pay a certain attention. This paying attention is
called śama. It is the availability of the mind.

DAMA

Suppose śama is lacking, and I am angry. The anger shows there is no śama, but I am angry,
which is a fact. Now this anger can express itself, and when it does, it is not going to be very
pleasant. Especially for the other person, the object of anger. He is not going to be given a bouquet
of flowers. So the anger is not going to be pleasant in its expression, and in anger one cannot be
reasonable. So what can we do? This is something we can practice.

When I feel angry I have the right to terminate a conversation. And if the other person is angry, you
can point that out and say that you will talk later. This is the thing we have to develop. We can
discover in ourselves a certain space which gives us the freedom to stop a conversation which is
getting worse because of our own anger. One can say, “I am angry and I will talk about it later.” If
you can do this, you have already learnt how to manage anger. This is drawing a boundary for
yourself and for others. This “I will talk to you later” is dama.

SAMA AND DAMA

These two words, dama and śama, are very significant words. Dama is an external expression in
which anger is restrained, and śama is what you arrive at by the appropriate expression of that
anger. Dama is appropriate behavior and śama is whatever insight I have, and the resolution of my
response to the situation that required dama.

VAIRAGYA

Is a word that is generally not understood properly. It is commonly thought that vairagya means
turning away from everything. But, you know, when you turn away from everything, you carry it all
in your head. Whatever you turn away from will always catches you; it travels with you. But when
you are in the midst of things, and you discover a certain objectivity, this is dispassion born of

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
NOTES ON SAMA, DAMA, ABHYASA AND VAIRAGYA

dispassionate thinking. There is less subjectivity which means that you do not superimpose values,
which are our own creation, on things, which they do not have.

Therefore, what does vairagya mean? Objectivity, maximum objectivity. That means that the least
subjective value is added to the various things with which you are connected in your life.
Understand that everything has its objective value, and if you give it more than that, it is lack of
vairagya.

2. By Prof. Surya Tahora

DAMA

Many of our responses to situations are reactive or mechanical in nature. One can become more
deliberate in one's actions. Even if there is some displeasure, frustration or anger, one gains
certain mastery over oneself. One does not act upon the pressure or the force of anger, etc. and
victimizes another person, but decides what is the appropriate response and acts accordingly.
Dama is therefore the capacity to control or withdraw the inappropriate expression of one’s
subjectivity.

SAMA

However even if I become deliberate in action, and decide not to express my anger or
disappointment, etc., what can happen is that all these emotions stay with me and soon I become
a nervous wreck with all these unexpressed emotions, waiting for any excuse to manifest
themselves.

Hence, the disposition of śama emphasizes that one must then look into one's anger, sadness, etc.
find out the cause and correct one's understanding in light of which one's emotions are examined
and processed. When emotions are taken care of with right understanding, I become a cheerful,
composed and tranquil person, endowed with śama, available for living fully in the world.

ABHYASA

Abhyasa is repeated practice, doing the same thing again and again. Not mechanically but with
alertness and commitment, and also kindness, patience towards oneself. Any skill depends entirely
on abhyasa. Whether you want to drive a car or pilot a plane you require hours of proper practice.
It is the same here. In this context, it means that one ‘practices’ or develops the two dispositions of
sama and dama, every time subjectivity is at work. That way, the hold of subjectivity, mechanical
responses and well entrenched habits can be reduced.

VAIRAGYA

It is defined as relative absence of coloring or certain objectivity towards the life pursuits and my
experiences. Being objective means seeing a value of a given thing as it is. For example, with
reference to money, people tend to have extreme opinions. Either money means everything and
one thinks that all ones security and pleasures come from money; or one concludes that money is
totally addicting and hence useless for the person who wants to be 'spiritual'. In fact, none of these

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
NOTES ON SAMA, DAMA, ABHYASA AND VAIRAGYA

opinions are right. Neither money is the solution to all problems nor is money totally useless.
Money has certain value as it gives purchasing power to enjoy things that one likes. However,
money is not capable of bringing a lasting fulfillment by itself. When I see this, I am objective.

Just like money, I can gain objectivity with reference to all persons, objects and pursuits, and give
them neither more nor less value than what they have. Then, I can continue to pursue everything
without seeing them as an end in themselves but as means for me to grow into a mature individual.

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Mindfulness defined by
Greater Good Magazine

What is Mindfulness?

Mindfulness means maintaining a moment-by-moment awareness of our thoughts, feelings, bodily


sensations, and surrounding environment, through a gentle, nurturing lens.

Mindfulness also involves acceptance, meaning that we pay attention to our thoughts and feelings
without judging them—without believing, for instance, that there’s a “right” or “wrong” way to think
or feel in a given moment. When we practice mindfulness, our thoughts tune into what we’re
sensing in the present moment rather than rehashing the past or imagining the future.

Though it has its roots in Buddhist meditation, a secular practice of mindfulness has entered the
American mainstream in recent years, in part through the work of Jon Kabat-Zinn and his
Mindfulness-Based Stress Reduction (MBSR) program, which he launched at the University of
Massachusetts Medical School in 1979. Since that time, thousands of studies have documented
the physical and mental health benefits of mindfulness in general and MBSR in particular, inspiring
countless programs to adapt the MBSR model for schools, prisons, hospitals, veterans centers,
and beyond.

Why Practice It?

Studies have shown that practicing mindfulness, even for just a few weeks, can bring a variety of
physical, psychological, and social benefits. Here are some of these benefits, which extend across
many different settings.

• Mindfulness is good for our bodies: A seminal study found that, after just eight weeks of
training, practicing mindfulness meditation boosts our immune system’s ability to fight off
illness. Practicing mindfulness may also improve sleep quality.
• Mindfulness is good for our minds: Several studies have found that mindfulness increases
positive emotions while reducing negative emotions and stress. Indeed, at least one study
suggests it may be as good as antidepressants in fighting depression and preventing
relapse.
• Mindfulness changes our brains: Research has found that it increases density of gray
matter in brain regions linked to learning, memory, emotion regulation, and empathy.
• Mindfulness helps us focus: Studies suggest that mindfulness helps us tune out distractions
and improves our memory, attention skills, and decision-making.
• Mindfulness fosters compassion and altruism: Research suggests mindfulness training
makes us more likely to help someone in need and increases activity in neural networks
involved in understanding the suffering of others and regulating emotions. Evidence
suggests it might boost self-compassion as well.
• Mindfulness enhances relationships: Research suggests mindfulness training makes
couples more satisfied with their relationship, makes each partner feel more optimistic and
relaxed, and makes them feel more accepting of and closer to one another. Mindful couples
may also recover more quickly from conflict.
• Mindfulness affects the way we see ourselves: More mindful people have a stronger sense
of self and seem to act more in line with their values. They may also have a healthier body
image, more secure self-esteem, and more resilience to negative feedback.
• Mindfulness makes us more resilient: Some evidence suggests that mindfulness training
could help veterans facing post-traumatic stress disorder, police officers, women who
suffered child abuse, and caregivers.

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Mindfulness defined by
Greater Good Magazine

• Mindfulness can help combat bias: Even a brief mindfulness training can reduce our implicit
biases and the biased language we use. One way this works, researchers have found, is by
attenuating the cognitive biases that contribute to prejudice.
• Mindfulness is good for business: Mindfulness training could help make leaders more
confident, improve creativity, reduce multitasking, and improve client satisfaction.
• Mindfulness is good for parents and parents-to-be: Studies suggest it may reduce
pregnancy-related anxiety, stress, and depression in expectant parents, and may even
reduce the risk of premature births and developmental issues. Parents who practice mindful
parenting report less stress, more positive parenting practices, and better relationships with
their kids; their kids, in turn, are less susceptible to depression and anxiety, and have better
social skills. Mindfulness training for families may lead to less-stressed parents who pay
more attention to their kids.
• Mindfulness may be beneficial to teens: Practicing mindfulness can help teens reduce
stress and depression and increase their self-compassion and happiness. Once teens
arrive at college, it could also reduce their binge drinking.
• Mindfulness helps schools: There’s scientific evidence that teaching mindfulness in the
classroom reduces behavior problems, aggression, and depression among students, and
improves their happiness levels, self-regulation, and ability to pay attention. Teachers
trained in mindfulness also show lower blood pressure, less negative emotion and
symptoms of depression, less distress and urgency, greater compassion and empathy, and
more effective teaching.
• Mindfulness helps health care professionals cope with stress, connect with their patients,
and improve their general quality of life. It also helps mental health professionals by
reducing negative emotions and anxiety, and increasing their positive emotions and
feelings of self-compassion.
• Mindfulness helps prisons: Evidence suggests mindfulness reduces anger, hostility, and
mood disturbances among prisoners by increasing their awareness of their thoughts and
emotions, helping with their rehabilitation and reintegration.
• Mindfulness helps veterans: Studies suggest it can reduce the symptoms of Post Traumatic
Stress Disorder (PTSD) in the aftermath of war.
• Mindfulness fights obesity: Practicing “mindful eating” encourages healthier eating habits,
helps people lose weight, and helps them savor the food they do eat. Pregnant women who
practice mindful eating gain less weight during pregnancy, and have healthier babies.

How Do I Cultivate It?

Jon Kabat-Zinn emphasizes that although mindfulness can be cultivated through formal meditation,
that’s not the only way. “It’s not really about sitting in the full lotus, like pretending you’re a statue in
a British museum,” he says in this Greater Good video. “It’s about living your life as if it really
mattered, moment by moment by moment by moment.”

Here are a few key components of practicing mindfulness that Kabat-Zinn and others identify:

• Pay close attention to your breathing, especially when you’re feeling intense emotions.
• Notice—really notice—what you’re sensing in a given moment, the sights, sounds, and
smells that ordinarily slip by without reaching your conscious awareness.
• Recognize that your thoughts and emotions are fleeting and do not define you, an insight
that can free you from negative thought patterns.
• Tune into your body’s physical sensations, from the water hitting your skin in the shower to
the way your body rests in your office chair.
   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Mindfulness defined by
Greater Good Magazine

• Find “micro-moments” of mindfulness throughout the day to reset your focus and sense of
purpose.

To develop these skills in everyday life, you can try these exercises used in Kabat-Zinn’s MBSR
program and elsewhere:

• Mindful breathing, a common component of many forms of meditation that involves bringing
attention to the physical sensations of the breath as it flows in and out.
• Body scan, another common practice where you bring attention to different parts of your
body in turn, from head to toe.
• The raisin exercise, where you slowly use all of your senses, one after another, to observe
a raisin in great detail, from the way it feels in your hand to the way its taste bursts on your
tongue. This exercise is intended to help you focus on the present moment, and can be
tried with different foods.

Walking meditation, where you focus on the movement of your body as you take step after step,
your feet touching and leaving the ground—an everyday activity we usually take for granted. This
exercise is often practiced walking back and forth along a path 10 paces long, though it can be
practiced along most any path.
Loving-kindness meditation, which the GGSC’s Christine Carter explains in this post, involves
extending feelings of compassion toward people, starting with yourself then branching out to
someone close to you, then to an acquaintance, then to someone giving you a hard time, then
finally to all beings everywhere.

When trying out these exercises, remember that different types of mindfulness practices have
different benefits. It might take some experimentation to find the practice that’s right for you.

If you’re interested in more formal training, here are some successful programs for cultivating
mindfulness that we’ve identified..

• Jon Kabat-Zinn’s Mindfulness Based Stress Reduction Program (MBSR), in which students
meet for two-to-three hours per week for eight weeks, practicing at home between classes;
it has helped tens of thousands of people build mindfulness.
• Mindfulness-Based Cognitive Therapy (MBCT) adapts the MBSR model specifically for
people suffering from depression and chronic unhappiness. Developed by Zindel Segal,
Mark Williams, and John Teasdale, MBCT combines mindfulness practices with practices
from cognitive therapy, and it has been backed up by a great deal of research.
• Megan Cowan, founder of the Mindful Schools program, offers tips for teaching mindfulness
to kids in this Greater Good article. Dr. Karen Bluth shares her experiences and tips for
teaching mindfulness to at-risk teens, and Patrick Cook-Deegan has eight tips for teaching
mindfulness in high school.
• In another Greater Good article, Margaret Cullen, founder of the SMART-in-Education
program, explains how she uses mindfulness to help teachers take care of themselves and
keep from burning out.
• Programs like the Search Inside Yourself Leadership Institute and eMindful are bringing
mindfulness and emotional intelligence training to workplaces. Read Golbie Kamarei’s five
tips for launching a meditation program at work.

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Mindfulness defined by
Greater Good Magazine

• Nancy Bardacke’s Mindfulness-Based Childbirth and Parenting (MBCP) program offers


mindfulness training to expectant parents; her book Mindful Birthing describes her program
and also offers detailed instructions for cultivating mindfulness in everyday life.

Source: https://greatergood.berkeley.edu/topic/mindfulness/definition#how-cultivate

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
O
Objectivitty in the Momentt: When Things
T Arre Happe
ening Fas
st

How an Objective Le
eader hand
dles the pre
essure

gs are happ
When thing pening fast, when you a
are in the middle
m of a heated
h convversation with
w
someone, when you are
a juggling multiple e- mails, and all of a suddden anotheer one comees in that
seems urgent, what do you do? How
H can yo
ou be objecttive in the moment
m wheen so manyy things are
happening so fast?

Source: Eliza
abeth Thornton purchased from
f Shuttersttock

The key iss to create thet space to o respond a appropriately even whe en you donn’t have a lo ot of time too
reflect on w
what is goin ng on. Mostt of us know w when we are about to react em motionally. We
W can feell
it. Often th
here is a brief warning g before th he amygdala a hijack. Foor some off us, it is butterflies in n
the stomacch; for some e it is an inc
creased hea art rate; and for otherss it is a feeliing of agitation. In thatt
instant, before we resspond, it is important to o just stop, to d nothing. Do the exa
t say and do act opposite e
of what yoou are thinking. Trust what w you ha ave learned d about the mind’s autoomatic resp ponses and d
be confident that if your mind is telling
t you too lash out, to push bac ck . . . then you should d just do thee
opposite. TTell the persson that you u will talk to
o them laterr, that now isi not a goood time to continue
c the
e
conversatio on. If that iss not possib ble, have a handy set of questio ons to creatte the space you need d
by asking the person to clarify what w they a are saying. For examp ple: “It is immportant to o me that I
understan nd you corrrectly. Are you saying g that . . . ?”
? This may y give you ttime to colle ect yourselff
before you u respond, and a it often gives the o other person a reason to pause. IIf it is an e--mail that iss
triggering an emotion nal respons se, don’t re eply to the e mail, orr if you doo, don’t hit send. It iss
important tto develop the t mental space, the time to inte errupt the sp
pin in the mmind at that moment, to o
avoid reacting inappro opriately or in a manne er that you may
m regret.

The key to creating the menta al space bbefore resp ponding; is s mindfulnness. Mindffulness is a
way of being present,, paying attention to annd acceptin
ng what is happening
h inn our lives. It helps uss
to be awa are of and
d step awa ay from ou ur automatic and hab bitual reactiions to our everydayy
experiencees. When we
w are fully y consciouss and aware e, we actua ally know wwhen we arre about to o
overreact. When we are mindful, we ha ave the me ental space and are aware of when ourr
moods ch hange. When we are e mindful, we are aw ware of whe en our menntal models s are being g
challenged
d and when n expectation does n not meet with
w reality, which can trigger an n emotionall
response.

   
Th
his material hass been prepared by Dr.Surya T Tahora and Ms.  Sajili Shirodkar. It is meant fo
or use only in PG
GDM program b batch 2018‐20
at SPJIMR. No paart of this mateerial may be rep
produced, used  or transmittedd in any form wiithout the perm mission of Dr.Surya Tahora. 
 
 
Objectivity in the Moment: When Things Are Happening Fast

The challenge for us in being more objective in the moment is that we are very rarely present in the
moment. As Ellen Langer describes in her book Mindfulness, too often we are on “automatic pilot,
lost in memories of the past and fantasies of the future. Our minds are in one place but our bodies
are in another. This is common to all of us."1 Drs. Rick Hanson and Richard Mendius, in their
book: Buddha’s Brain reports that: “The brain produces simulations, mini- movies that take us out
of the present moment. Have you ever found yourself sitting in a morning meeting, and all of a
sudden your mind is a million miles away replaying a past event or thinking about what negative
thing might happen in the future? Many of our movie clips are based on our fears and our mental
models. "Every time these mini-movies play, especially the negative clips, we strengthen the
connections between the event we are replaying and the negative emotions that may be
associated withit.”2 If our minds are only rarely present, how can we recognize when we are about
to respond less than objectively?

To increase our objectivity, we must learn to switch off the mini-movies. Objectivity requires us to
be mindful, present in the moment, and experiencing what is happening without judgment. Another
challenge in becoming more objective in the moment is that we instantaneously and automatically
judge situations and other people as well as our own thoughts, feelings, and behaviors. We react
intensely to our experiences, particularly unwanted experiences, and to our initial responses to
them. Sometimes we think things like: What a bonehead, how could I do that, what was I thinking, I
can’t take this anymore. Our minds spin and spin and spiral down to a place of self-judgment and
often self-loathing. How can we respond objectively with all of this going on in our minds?
Accepting rather than rejecting what is happening in the current moment does not mean believing
or accepting that you can do nothing to prevent the situation from continuing or getting worse in the
next moment. Nor does it mean accepting and allowing your own automatic and habitual
responses, no matter how compelling or justified such responses may initially feel. It is in fact just
the opposite: accepting the current moment enables you to prevent the external situation, and your
internal reactions to it, from robbing you of an opportunity for an objective and more effective
response in the next moment.

The good news is that we can increase our mindfulness. We can develop our capacity to create
distance between an automatic and instantaneous emotional reaction, recognize what is really
going on, and respond more objectively. Just as we improve our physical fitness through regular
physical exercise, we can develop mindfulness through deliberate mental practice. It means
training the mind to be aware of what it is doing at all times, including being aware of when the
mini-movie starts, being aware that we are thinking when we think. The goal is to train your mind
to stay present and not wander off and when it does, and you should expect that it will, bring it
back. From meditation techniques to simply being aware of how hard you are holding the steering
wheel when you drive, the key is being aware of when your mind is spinning and interrupting the
spin in the mind.

One female executive reported that when she is frustrated and about to do or say something she
might regret, she gets up from her desk and takes a short walk, or goes to get a cup of coffee. This
has worked so well for her that she uses the “interrupt the spin” technique with her employees.
When she perceives an employee behaving a bit defensively and resisting her input, she pauses
and invites the employee to go get a cup of tea with her. Often, the employee’s mood changes and
a more productive conversation takes place.

The mind can spin and spin. It can be uncomfortable, and as many people will admit, once it gets
going it is hard to stop the spin. Something that happened at work on Friday and triggered your
sense of insecurity can spin in your mind all weekend long. Being mindful so that you are aware
   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Objectivity in the Moment: When Things Are Happening Fast

when your mind is spinning, and then interrupting the spin will help you be more objective in the
moment. Being aware of your triggers so that you stop before responding is also critical.
Remember that you are the Subject. Everything else is an object of your knowledge or awareness
and therefore not you. As we have seen, this includes your thoughts and your emotions. As the
Subject, you have the inherent capacity to be present, aware of your thoughts and emotions,
moment to moment, to quiet your mind and to choose your response to everything you experience.
You merely need to develop that capacity. Being objective is a critical leadership compentency. It
takes practice.

Excerpt from: The Objective Leader: How to Leverage the Power of Seeing Things As They Are
Source: https://www.psychologytoday.com/us/blog/the-objective-leader/201504/objectivity-in-the-moment-when-things-
are-happening-fast

   
This material has been prepared by Dr.Surya Tahora and Ms. Sajili Shirodkar. It is meant for use only in PGDM program batch 2018‐20 
at SPJIMR. No part of this material may be reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora. 
 
 
Reference slides Sessions 1,2 : Being more mindful

Theme 1: Living with Objectivity Why is Objectivity a major component of


Sessions 1- 2: Being more Mindful Managerial Effectiveness ?
Wisdom Traditions Neurosciences
Cognitive Psychology

OUTCOMES OF
DECISIONS WE MAKE ACTIONS WE TAKE
OUR ACTIONS

Leading with Wisdom


Prof.Surya Tahora, Science of Spirituality
Sessions 1&2

Courage . Heart Courage . Heart

Mental Models

ƒ They consist of deep rooted notions,


generalizations, assumptions, beliefs
about ourselves, others and the things
we interact with.

ƒ They influence how we view ourselves


and others and how we take actions.

ƒ We are often unaware of their influence


on us.

4
Courage . Heart Courage . Heart

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this material may be 
reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Reference slides Sessions 1,2 : Being more mindful

Supportive & Limiting Mental Models Need for control


‘I must be able to control my
environment, people & outcomes to feel
secure & good about myself ‘.

ƒ assertive, ability to make changes ƒ unreasonably high need for power,


dominance
ƒ planning & discipline to work
towards goals ƒ obsession for outcomes
ƒ Some mental models are helpful and serve us
ƒ alert , anticipate ƒ disregard others’ need for autonomy and
ƒ Others limit us and have detrimental consequences freedom – micromanagement
ƒ risk takers
ƒ Discard limiting ones, modify others ƒ If things do not happen as desired –
ƒ damage prevention affects well-being (physical, emotional,
ƒ Adopt some new ones ƒ aim high in life
mental)

Courage . Heart Courage . Heart

Perfectionist

ƒ unattainable , unrealistic goals


ƒ better attention to detail
ƒ sense of self-worth dependent on
ƒ give time to reflect performance
ƒ well-organized ƒ perpetual discontentment
ƒ determined ƒ associated with procrastination
ƒ persistent ƒ micromanagement - focus on avoiding error
ƒ high achievers ƒ Delegation & trust does not come easy
ƒ high quality deliverables / ƒ self-criticism/self-punishment
optimal use of their strengths
ƒ fear of failure/anxiety / criticism
ƒ frustration, depression

7
Courage . Heart Courage . Heart

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this material may be 
reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Reference slides Sessions 1,2 : Being more mindful

Seeking Superiority / Competition


‘I believe I have to be better than
others (comparison to feel
competent ) to determine my value’.

ƒ hardworking ƒ aggressive and inconsiderate


ƒ excelling nature ƒ separates/isolates from other people
ƒ ambitious ƒ comparing yourself to others has no
limits - envy
ƒ result oriented – motivated to pursue goals
ƒ fear of failure/anxiety
ƒ optimal use of their unique strengths
ƒ feeling miserable when things do not
go well
ƒ perpetual discontentment – need to
stand apart

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Courage . Heart Courage . Heart

External Validation
‘I believe I have to be validated by
others to feel connected and worthy’.

ƒ seek feedback ƒ overly dependent , fear of social rejection

ƒ good team player ƒ feeling upset or insulted when someone


disagrees with you
ƒ hard working to deliver results / meet
expectations ƒ expressing agreement or insincere
complimenting to seek approval (people
ƒ good followers – rules & norms pleasing )
ƒ at their core they have a sense of belonging , ƒ afraid to say ‘No’ / failing to disagree or
of connection complain
ƒ repeatedly apologizing or asking for
permission when not required
ƒ non-assertiveness, passivity
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Courage . Heart Courage . Heart

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this material may be 
reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Reference slides Sessions 1,2 : Being more mindful

Common Pattern Of Cognitive Distortions

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Courage . Heart Courage . Heart

The Ladder of Inference

MENTAL MODELS
From: The Fifth Discpline Field Book – Peter Senge

Courage . Heart

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this material may be 
reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Reference slides Sessions 1,2 : Being more mindful

Hard work does not pay. The


corporate sector is unethical. What is Subjectivity?
I will not work as hard and sincerely SUBJECTIVITY : when you see things (an object, a person, an
as before action, or a situation, an event) in a manner which is not in
My boss and this organization are keeping with what is.
I lose interest and unfair and the system is a fraud
motivation to work. I
become bitter, I had more skills and was more
ƒ It is a convincing experience of ourselves, other people and
cynical and a low qualified. My colleague has been the world that is taken to be true and factual.
performer networking and politicking

I worked hard and I did not get a ƒ It is an entire way of living in our private world of anxieties,
promotion fears, beliefs, prejudices, etc.
My colleague got a promotion

ƒ It is the basis of reaction.


Adapted from: Ladder of Inference – P.Senge

Courage . Heart Courage . Heart

Managing Subjectivity
Wisdom traditions + Cognitive Psychology + Brain Sciences

Step 2: REFLECT
Examine, process &
Step 1: PAUSE, Not resolve subjectivity
translating disturbing (Shama) Step 3: RESPOND with
emotion into action
objectivity
(Dama) ƒ Identify thoughts,
cognitive distortions, ƒ Explore alternatives
ƒ Be aware of what is mental models ways of responding
happening : body, ƒ Evaluate
emotions & flow of accuracy/usefulness of ƒ Take effective action
thoughts thoughts & beliefs
ƒ Do not immediately ƒ Resolve & transform
respond them

From: Neema Majmudar & Surya Tahora, Living the Vision of Oneness, Exploring Realities and Growing as an Individual, 2012

Courage . Heart Courage . Heart

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this material may be 
reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Reference slides Sessions 1,2 : Being more mindful

Benefits of Mindfulness

PERSONAL INTERPERSONAL ORGANIZATIONAL

Higher emotional Improved social Higher productivity


intelligence intelligence Improved work environments
Greater concentration Better communication Lower absenteeism
Lower stress skills
Lower turnover of employees
Heightened resilience Stronger bonding
Increased customer
Enhanced sense of well- Better teamwork satisfaction
being More authentic
communication

Courage . Heart Courage . Heart

Organizations using Mindfulness at Work Education Institutions


including Mindfulness courses

Courage . Heart Courage . Heart

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this material may be 
reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.
Reference slides Sessions 1,2 : Being more mindful

Objectivity & Clarity of thinking

The cause of everything,


The earth, the space in between and the worlds above.
That is the One who is worth pursuing and knowing.
We invoke that effulgent being like the sun who burns all confusion
May It set our minds in the right direction.

Courage . Heart

This material has been prepared by Dr.Surya Tahora. It is meant for use only in PGPM program batch 2019 at SPJIMR. No part of this material may be 
reproduced, used or transmitted in any form without the permission of Dr.Surya Tahora.

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