The fourth assumption proposes that contemplative practice can make significant contributions to the well-being of the person and, consequently, to the practice of leadership. Empirical studies in neuroscience offer strong evidence that contemplative practice and mindfulness meditation have positive effects on the well-being of practitioners, physiologically, psychologically and spiritually.
According to recent neuroscientific research, “the human brain, far from being fixed and unalterable as it was once thought to be, has astonishing capacity for change, continued growth, and in certain ways for transforming its very own structure” (Bingaman, 2011, 478). In Buddha’s Brain: The Practical Neuroscience of Happiness, Love, and Wisdom, neuropsychologist Rick Hanson and neurologist Richard Mendius assert that “something transcendental is involved with the mind, consciousness, and the path of awakening—call it God, Spirit, Buddha-nature, the Ground, or by no name at all,” and that whatever name it goes by this transcendental dimension is ultimately “beyond the physical universe” (Hanson and Mendius, 2009, 9). The brain’s capacity to learn, and thus change, is not simply limited to the early formative years of childhood (Bingaman, 2011, 479). McEwen and Lasley remind us that, “By repeated thought and actions, we can alter not only the functioning but also the structure of the neural networks in our brains” (McEwen and Lasley, 2002, 120). Consequently, by engaging in repeated contemplative practice, we have the capacity to become a new and more highly developed creation (Bingaman, 2011, 480). These findings are particularly compelling. Bingaman states:
There is overwhelming and conclusive evidence that the careful attention to the daily spiritual discipline of contemplative practice and meditation has, over time, a profound and transformative impact on certain parts of the brain. In the limbic region of the brain, we see from neuroimaging scans that contemplative practices such as centring prayer and particularly mindfulness meditation have a calming effect on the amygdala, the warning alarm system of the brain (Bingaman, 2011, 481).
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Furthermore, research has suggested that contemplative practices can be effective in reducing anxiety, stress, depression, chronic pain, and improving sleep pattern and immune function (Duerr, 2008, 15). Another study also shows that
“meditation practices can support individuals in developing five attributes that are key in preventing and treating burnout and compassion fatigue: 1) compassion and self-compassion; 2) resilience; 3) self-awareness; 4) metacognition and attention; and 5) meaning” (Duerr, 2008, 1). In addition to the physiological and psychological benefits, there is evidence that meditation techniques, “can cultivate qualities such as compassion, self-compassion, forgiveness, mindfulness, and spirituality” (Duerr, 2008, 16). A longitudinal neuroscientific research study of Roman Catholic nuns provides evidence in support of the role of contemplative prayer and meditation in generating greater joy and serenity. Newberg and Waldman recount the experience of studying a group of nuns, who had been practicing centring prayer for a minimum of fifteen years, as follows:
This was the first brain-scan study of Christian contemplative practitioners, and we discovered that the neurological changes were significant and very different from how the human brain normally functions. Even more surprising, the neurological changes were nearly the same as those we recorded from a group of Buddhist practitioners, who obviously nurtured very different beliefs. This evidence confirmed our hypothesis that the benefits gleaned from prayer and meditation may have less to do with a specific theology than with the ritual techniques of breathing, staying relaxed, and focusing one’s attention upon a concept that evokes comfort,compassion, or a spiritual sense of peace (Newberg and Waldman, 2009, 48).
Similarly, leaders who have been engaging in contemplative practices find it helpful to their practice of leadership. First of all, they find peace and harmony within themselves. Since leaders generally work at an extraordinary pace, Peter Song suggests that silence and solitude are perhaps one of the simplest therapies for the busy executive and the noisy mind. He explains:
Nothing is more important in life than to find this peace and harmony within ourselves.
From my experience, meditation is really the kindest thing that I can do for myself. And the interesting result of that is that it is also the kindest thing you can do for others, because meditation, by bringing you to a greater state of peace and harmony, will affect all your relationships, everything you do. In that way, every relationship will benefit because you take that step to find the peace and harmony within yourself. (Song, 2014, 53).
Secondly, when leaders engage in regular contemplative practice, they develop a greater level of attentiveness and awareness, so that, gradually, an inner observer may become established. Patricia Robertson shares her experience:
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As I continued the practice (centring prayer) I discovered that an interior space was being formed in me that was present during some of the rest of my day. This space enabled me to see and experience my life and ministry differently. It turned out that I was learning to work with what many spiritual guides call an “inner observer”. I could see my own reactions to events and begin to modify them instead of holding on to old patterns (Robertson, 2008, 3).
The practice also enabled her “to see what was happening in others and respond to them in more compassionate ways” (Robertson, 2008, 3). In other words, she eventually experiences a greater sense of empathy, immediacy and vibrancy in her work and ministry. This acute awareness of the present moment is very important, because it enables leaders to more accurately perceive the demands of any given moment and to respond with clarity, objectivity, compassion and insight. This helps leaders to better discern what is called for to manage relationships, navigate politics, and make wise decisions (Birchfield, 2013, 1).
Robertson also indicates other consequences that come from engaging in contemplative practice: a different kind of seeing that reveals the multilayers of existence; perceptions of reality that go beyond the surface material world; an ability to listen to the deeper movement of truth; intentionally living from the being of God; the possibility of acting out of wisdom instead of knowledge; an interior freedom, and the experience of inner transformation (Robertson, 2008, 2, 4, 7). Ray Dalio who has been on the contemplative path for many years speaks of the practice as helping him “to come to clarity of mind, creativity of thoughts, and the ability to perceive the truth, the reality of things” (Song, 2014, 74). This describes what happens when our perceptions are not distorted by the ego! Such spiritual transformation will, undoubtedly, influence the quality and practice of leadership.
In summary, when a leader repeatedly cultivates a state of stillness and a new level of awareness, his or her physical, mental, emotional, and spiritual capacities develop accordingly. These capacities, in turn, support a more agile, creative, compassionate, collaborative and ethical leadership behaviour.
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3.3 Toward a Working Definition of Contemplative Leadership
We see from contemporary Leadership Studies literature that exploration in contemplative leadership is becoming more accepted; however, its conceptual development is still in its infancy. There are some researchers trying to describe what contemplative leadership is, but none has offered a precise and detailed definition. We know that the essence of contemplative leadership is our open presence to the Divine, supported and nourished by contemplative practices, including a daily discipline of contemplative prayer (Crumley, 2014, 1). This prayerful, open attentiveness, or, what Edward’s calls, a “mind-in-heartedness presence” is the key to contemplative leadership. “Mind-in-heart presence relates to others heart-to-heart and not just conditioned mind and ego to conditioned mind and ego” (Edward, 2014, 2). With a developing contemplative awareness, a leader’s world views will be changed. Everything one sees, be it a person, tree, stone, animal may become a transparency for God’s presence. Crumley supports this stating, “As we are available to that Presence, it will inform and transform our awareness and leadership” (Crumley, 2014, 3). When genuinely and attentively present to the Divine, “we are transformed through a different way of knowing, into a different way of seeing, living and leading” (Crumley, 2014, 3).
A contemplative way of being perceives a deep connection to God’s Spirit, aware of, and trusting, that God is alive in us, around us, for us, and always willing to guide and lead for the good and for love (Crumley, 2014, 4). “As contemplative leaders, our lives and actions are grounded in God so that all that we do is oriented toward letting God guide in the moment…We live and lead from within the Living Presence” (Crumley, 2014, 4). Dean echoes the same when she says,
“Contemplative leadership is dependent on a deep desire for spaciousness, flexibility, and openness to the True Leader, the Spirit. To be a contemplative leader, one must be intentionally living at the centre so that leadership flows from within” (Dean, 2014, 2).
This is an alternative and radical stance compared with the habitually presented
“rational-scientific paradigm” of leadership (Eggert, 1998, 103). Leading from the spiritual heart opens us to wisdom far beyond our humble knowing. Crumley,
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quoting Gerald May, describes his sense of what it means to live and lead from this contemplative stance: “It means to live in conscious love with the here-and-now Divine, to trust God’s love no matter what, to khere-and-now that God flows through us all continually, to believe that God so intimately pervades us and all creation that we can never, ever be really abandoned” (Crumley, 2014, 4).
Such Spirit-filled life brings so much to the practice of leadership: it foster s creativity, instils a sense of compassion, encourages collaboration, teaches flexibility, values relationships, enjoys the fruits of transformation, and seeks unity in all things. Such is the power of an open and receptive presence to the Divine.
The goal of contemplative leadership, according to the Merton Institute of contemplative living, is “to influence the direction of leadership in all its manifestations, by integrating the principles and practice of contemplative living into mainstream leadership thinking and training” (Drey, 2011, 355). The Merton Institute further describes contemplative leadership as “an approach to leadership that evolves as one seeks to live in right relationships with self, others, nature and God. Contemplative leadership strengthens the inner results in a conscious use of power and presence to influence the work of a group or organization, realize human potential, and improve the human condition. Truly effective leadership is undergirded and informed by contemplative awareness” (Drey, 2011, 355).
Contemplative leadership begins with “self-leadership”, a focus on who the leader is rather than what the leader does; it is a leadership that is deeply grounded in relationships, with its centre and focus on intimate relationship with God (Drey, 2011, 355).
Coming from a Buddhist perspective, Kim Nolan, in her dissertation, identified eight traits which she named as the eight C’s of contemplative leadership: calling, compassion, care for others, centred communication, cultivate stillness, clarity, currency of time (Now), and contagious joy. Nolan explained the meaning of the eight C’s as follows:
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Calling: “The contemplative leader is aware of her calling in life. She senses a purpose to her being and is willing to do what is necessary to fulfil it” (Nolan, 2013, 185).
Compassion: “The contemplative leader is aware that wisdom must accompany compassion when she takes action in the world. She needs to keep a soft belly while maintaining a strong back, so remains open to feeling but has the resolve to face the challenges she encounters (Nolan, 2013, 186).
Care for Others: “The contemplative leader cares. She cares for herself, knowing that a depleted leader expresses less than optimal leadership. She cares for others because she recognizes the interconnectedness web of existence. Caring for one aspect of life is connected to all aspects of life. Care is in response to need. It is the heart’s response. It is service. It is not strategy or manipulation. Care for others is an expression of compassionate action” (Nolan, 2013, 186).
Centred Communication: “The contemplative leader values wise and centred communication and places an emphasis on listening. There is awareness that our speech is intimately a part of our thoughts and action, so mindfulness is applied not only to what is said, but how words are spoken. The contemplative leader does not fear honest communication. She encourages open and authentic speech without causing harm to others. She listens with her whole being to truly hear what is being communicated to her, matching words with gestures and tone. She does not complicate her message, making her wisdom accessible to whomever she comes in contact” (Nolan, 2013, 186).
Cultivated Stillness: “The contemplative leader can access inner stillness in the midst of chaos and crisis, which is the dominant pace of our modern world. She has cultivated stillness through contemplative practices and familiarized herself with the natural state of being that accompanies a stable mind and relaxed body.
When her thinking becomes scattered, she can call upon her skills of concentration and attention. When her thinking becomes unanchored and aimless, she can call
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upon her skills of awareness and peaceful abiding. The contemplative leader cultivates stillness to replenish her energy reserves, to maintain her centre and sense of self, and to continue the journey along her path toward wholeness”
(Nolan, 2013, 186-187).
Clarity: “The contemplative leader sees clearly into her ways of being. Clarity enhances discernment in forming relationships. It supports decision-making that is appropriate to the situation at hand. She sees beyond habitual mental patterns and automatic responses, which allows more genuine action to follow. Her clarity brings into sight the obstacles that could obscure her continued progress, allowing her to address challenges before they become unmanageable. She is aware that her perspective, which is filled with clarity and wisdom, is rare among peers.
Therefore, she infuses her clarity with gentleness when speaking and engaging with others” (Nolan, 2013, 187).
Currency of Time (Now): “The contemplative leader is aware that she is most available to herself and others when her attention is on the present moment.
Whether the moment is identified as enjoyable or challenging, she has cultivated the skills necessary to remain fully present for it and all that it contains. As if time has dissolved, when she releases expectations for the future or a regret from the past, what remains for her to engage with is just this moment. She is cognizant that each moment is precious and will never arise again, bringing her great appreciation for the sacredness of life. As a result of eliminating the horizontal line that chronicles time, she can ascend the vertical line of Now without rush or hurried pace. This zero point of timelessness is not stagnant; rather it invites the contemplative leader to align her whole being with the currency of time that is now” (Nolan, 2013, 187).
Contagious Joy: “The contemplative leader radiates a contagious joy that can influence others without explicit articulation. She allows that aspect of her being that is beyond a self-serving ego to arise, buoyantly expressing her inherent joy.
This ease of being invites others to lighten their grip on beliefs and expectations,
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opening to possibility greater than imagined. Like a fist that cannot shake another’s hand, one must release closed fingers and open to meeting the others open hand. Warm hand to warm hand, the joy of becoming whole is transmitted to another. Her light heartedness is not to be interpreted as being frivolous or unrealistic. To the contrary, she possesses a heart of sad joy because she is so profoundly aware of reality. The contemplative leader becomes the Laughing Buddha, smiling at truth, and embodying the realization of profound joy” (Nolan, 2013, 188).
Nolan has made a valuable contribution to contemplative leadership studies from a Buddhist perspective. She indicates the power of a faith tradition to cultivate contemplative leadership and she has developed a model to explain and structure her thinking from her perspective.
Based on a comprehensive understanding of leadership (chapter one), Christian contemplative tradition (chapter two), and contemplative leadership (chapter three), we are in a position to construct a working definition of contemplative leadership. In its narrow sense, contemplative leadership means the practice of leadership is informed and nourished by one’s inner life as a contemplative. In its broad sense, contemplative leadership is a holistic approach that aims to help leaders grow toward a non-dual level of being through intentionally embracing the contemplative path, which is a journey inward, a journey from head to heart, and a journey of inner transformation through contemplative practice. It is grounded in an intimate relationship with the Transcendent with an openness to the Spirit, to the present moment, and to intuitive wisdom. Leading in and through contemplative awareness fosters wholesome interpersonal relationships with people and organizations based on, and reflecting, one’s personal knowledge and experience of the Divine.
As a means of assessing and further analysing the understanding of contemplative leadership we will look at the writings, research, contemplative practice and leadership style of Lynne Sedgmore, who is a renowned and recognized mystic
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and corporate leader. In her life and work she provides an example of how contemplative leadership can be realistically lived and practically demonstrated in an organizational setting.
3.4 An Exemplar of Contemplative Leadership
Lynne Sedgmore is chosen as an exemplar for a number of reasons: firstly, she is a contemplative who has had several mystical experiences; secondly, she is a practising leader in a secular environment; thirdly, her leadership style is very much influenced by her inner life as a mystic; and fourthly, she is a lay person but lives a profound spiritual life. She indicates in her PhD dissertation that the internal constructs: contemplation, mystical knowing, and her personal spirituality underpin everything she undertakes in her personal and professional life (Sedgmore, 2013, 14). This suits perfectly the working definition of contemplative leadership in its narrow sense, which states that one’s “leadership is informed and nourished by one’s inner life as a contemplative”. She provides an example of a public-sector organization, Centre for Excellence in Leadership, as an organisation that embraced the spiritual values of altruistic love, service of others, employee well-being and sustainability while maintaining high levels of financial performance.
3.4.1 Lynne Sedgmore
Lynne Sedgmore, CBE, is Executive Director of the 157 Group of FE Colleges and advises Whitehall on projects including leadership, innovation, vocational education and community/interfaith cohesion. In 2008, she advised the Further Education Skills Minister on Extremisms in FE and she sat on the Prime Minister’s Review of public sector leadership development in 2009 - 2010. She was a former Chief Executive of the UK Centre for Excellence in Leadership, a Principal of Guildford College, Vice Principal of Croydon College, and Head of Croydon Business School (Leaflet, 2015).
Lynne Sedgmore is a mother with three children, a Benedictine Oblate, a trained spiritual coach, an ordained minister, and “a corporate mystic” (Altman, 2010, 35).
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She has attended and led spiritual retreats and developmental workshops for over 25 years. She was a member of the UK World Conference for Religions and Peace, and a member of the UK Interfaith Network. She attended the United Nations Summit for Religious and Spiritual Leaders in New York in 2000 and the UN Women’s Spiritual Leaders’ Summit in Geneva in 2002. She chaired the UK Interfaith Foundation for 4 years and is currently an Elder of the UK One Spirit Interfaith Foundation (Leaflet, 2015). In 2013, she completed a professional PhD by contribution to practice at Winchester University entitled: Fostering Innovative
She has attended and led spiritual retreats and developmental workshops for over 25 years. She was a member of the UK World Conference for Religions and Peace, and a member of the UK Interfaith Network. She attended the United Nations Summit for Religious and Spiritual Leaders in New York in 2000 and the UN Women’s Spiritual Leaders’ Summit in Geneva in 2002. She chaired the UK Interfaith Foundation for 4 years and is currently an Elder of the UK One Spirit Interfaith Foundation (Leaflet, 2015). In 2013, she completed a professional PhD by contribution to practice at Winchester University entitled: Fostering Innovative