Consciousness at Work: A Review of Some Important Values, Discussed from a Buddhist

Perspective
Author(s): Joan Marques
Source: Journal of Business Ethics, Vol. 105, No. 1 (January 2012), pp. 27-40
Published by: Springer
Stable URL: http://www.jstor.org/stable/41413206
Accessed: 29-03-2017 02:17 UTC

REFERENCES
Linked references are available on JSTOR for this article:
http://www.jstor.org/stable/41413206?seq=1&cid=pdf-reference#references_tab_contents
You may need to log in to JSTOR to access the linked references.

JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted
digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about
JSTOR, please contact support@jstor.org.

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms

Springer is collaborating with JSTOR to digitize, preserve and extend access to Journal of Business
Ethics

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
J Bus Ethics (2012) 105:27-40
DOI 10.1 007/s 1 055 1-011 -0932-8

Consciousness at Work: A Review of Some Important Values,

Discussed from a Buddhist Perspective

Joan Marques

Received: 27 September 2010/ Accepted: 5 June 2011 /Published online: 19 June 2011
Springer Science+Business Media B.V. 201 1

Abstract This article reviews the element of conscious- future workforce members seem to be seeking for durable
ness from a Buddhist and a non-Buddhist (Western) per- solutions to the problems of contemporary society. As a
spective. Within the Buddhist perspective, two practices viable option in that regard, this article will review the
toward attaining expanded and purified consciousness will element of consciousness from both a Buddhist and a non-
be included: the Seven-Point Mind Training and Vipas- Buddhist perspective. Two Buddhist practices toward
sana. Within the Western perspective, David Hawkins' attaining expanded and purified consciousness will thereby
works on consciousness will be used as a main guide. be included: the Seven-Point Mind Training and Vipas-
In addition, a number of important concepts that contrib- sana. In addition, a number of important Buddhist concepts
ute to expanded and purified consciousness will be pre- that contribute to expanded and purified consciousness will
sented. Among these concepts are impermanence, karma, be presented. Among these concepts are impermanence,
non-harming (ahimsa), ethics, kindness and compassion, karma, non-harming (ahimsa), ethics, kindness and com-
mindfulness, right livelihood, charity, interdependence, passion, mindfulness, right livelihood, charity, interde-
wholesome view, collaboration, and fairness. This article pendence, wholesome view, collaboration, and fairness.
may be of use to students and workforce members who These concepts were selected on the basis of a majority
consider a transdisciplinary approach on human wellbeing referral by eight prominent Buddhist scholars who were
in personal and professional environments. interviewed on the attainment of increased consciousness:
four from US origin and four from Tibetan origin. All
Keywords Buddhism Consciousness Ethics scholars had specialized in Tibetan Buddhism, thus
Impermanence Enlightenment Karma Non-harming adhered to the Mahayana tradition. Following the Buddhist
perspective on consciousness, David Hawkins' works will
be reviewed as a representation of a Western take on
Introduction consciousness. Subsequently, a number of themes that can
contribute to expanded consciousness will be reviewed.
Consciousness has become a growing topic of interest in The themes were identified as the predominant common
light of the mounting evidence of unethical behavior in thethemes mentioned by the eight Buddhist scholars inter-
business world. At the same time, interest for alternative viewed. As interest in alternative approaches in the con-
philosophies or ethical systems is growing. Current andtemporary workplace increases, the applicability of
Buddhism at work will also be discussed in this article.

J. Marques (EE3)
Consciousness
Woodbury University, Burbank, CA, USA
e-mail: jmarques01@earthlink.net
URL: www.joanmarques.com My focus on consciousness, as well as the values to be
discussed thereafter, is based on the premise that working
J. Marques
1712 Elliot Drive # B, Burbank, CA 91504, USA people can enhance the quality of their own life as well as

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 28 J. Marques

the and that consciousness (viana)

lives of should not be taken
oth as
and decide spirit in opposition to matter" (p. 23). with
Rahula summarizes,
principles "The Buddha declared in unequivocal terms that that con-
some simple
sciousness depends on matter, sensation, perception, and p
this article. It
mental formations and that it cannot exist independently of s
purified them" (p. 25). consc
other values
Nhat Hanh (1998) explains the Buddhist perspective oncan
Studies consciousness from ofa more holistic standpoint: con
"Our con-
ered history sciousness is composed of all the seeds sown by our past in
article, "In
actions and the past Sea
actions of our family and society.
tions the
Everyday our thoughts, words, and mean
actions flow into the sea
(2008) of our consciousness and create our body, mind, and
annotate
furnished world" (p. 36). Explaining the dynamic
ways of our conscious-
view with detachment the vicissitudes of mind and emotion ness and how we can influence this, Nhat Hanh (1998) is
that roil human consciousness" (p. 70). Focusing in on convinced that we can nurture our consciousness by prac-
Buddhist practice, Wright (2008) subsequently emphasizes ticing the Four Immeasurable Minds of love, compassion,
that Buddhism takes the self in all its inconsistency as the joy, and equanimity, or we can nourish our consciousness
main subject of reflection; self-study is considered to be of with greed, hatred, ignorance, suspicion, and pride. Nhat
great importance. Considering the above analysis of per- Hanh (1998) ultimately warns, "Our consciousness is eat-
ceptions on "the new Buddhism" in America, which is ing all the time, day and night, and what it consumes
highly tailored to the American individualistic mindset, becomes the substance of our life. We have to be very
and which therefore focuses first and foremost on personal careful which nutriments we ingest" (p. 36).
wellbeing and then on wellbeing of others, Wright seems to Nhat Hanh shares an interesting story from Buddha
be referring to and making a point in favor of this type of about the way we treat our consciousness
American Buddhism. Yet, Wright is by far not the only one
A dangerous murderer was captured and brought
in America who has been contemplating on the role of
before the king, and the king sentenced him to death
Buddhism in individual consciousness. Alan Wallace, one
by stabbing. Take him to the courtyard and plunge
of the participants in this study, has also written exten-
three hundred sharp knives through him.' At noon a
sively about this topic. In his review of the Buddhist per-
guard reported, 'Majesty, he is still alive,' and the
spective on consciousness, Wallace explains that
king declared, 'Stab him three hundred more times!'
consciousness is not produced but rather conditioned by the
In the evening, the guard again told the king, 'Maj-
brains. Wallace (2001) first contends that, in Buddhism,
esty, he is not yet dead.' So the king gave the third
consciousness is preserved with reflection to Buddha's
order: 'Plunge the three hundred sharpest knives in
experiences and numerous Buddhist contemplatives after
the kingdom through him.'" Then the Buddha said,
them. Wallace (2001) then points out that, in Buddhist
"This is how we usually deal with our consciousness,
theory, consciousness arises from consciousness. The
it is like stabbing ourselves with three hundred sharp
Buddhist hypothesis is that an individual's consciousness
knives. We suffer, and our suffering spills out to
does not arise from the consciousness of his or her parents,
because each individual has his or her own continuum of those around us (Nhat Hanh 1998, pp. 36-37).

consciousness. Subsequently explaining where human In the Abhidhammattha Sangaha , a Comprehensive

consciousness comes from, according to Buddhist teaching, Manual of Abhidhamma (Bodhi 1993, transi, by Narada),
Wallace (2001) declares, "Individual consciousness exists great attention is devoted to citta , which is the Pali word
prior to conception, arising from a preceding, unique for consciousness or mind. In an earlier translation of the
continuum and will carry on after this life" (p. 47). Manual of Abhidhamma, Narada (1959) clarifies that citta
is derived from "cit," which means, to think. Broad
The Buddha's Perspective on Consciousness Through attention to citta is underscored as necessary by both Na-
Current Interpretations rada and Bodhi, whereby the last one explains the reasons
as follows: "because the focus of Buddhist analysis is
The notion of consciousness, or viana (Pali), has been experience, and consciousness is the principal element in
widely and deeply presented in Buddhist teachings. Rahula experience, that which constitutes the knowing or aware-
(1959) explains that, "according to Buddhist philosophy, ness of an object" (Bodhi 1993, p. 27). Citta is defined in
there is no permanent, unchanging spirit which can be three different ways: "as agent, as instrument, and as
considered 'Self, or 'Soul', or 'Ego', as opposed to matter,
activity" (Bodhi 1993, p. 27). Bodhi (1993) explains, "As

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 Consciousness at Work 29

the agent, He presents the definition,

citta is which Tibetan
that thinkers for- w
instrument,mulated for citta
consciousness, based in earlier
is Indian that
sources:
nying "The definition of the factors
mental mental is that which is luminous and co
ity, citta knowing" is (p. 124). The Dalai Lama (2005) also empha-
itself noth
cognizing sizes the object"
the importance of cause and effect in the Buddhist (
the third definition is considered to be the most sufficient perspective of consciousness. He affirms, "Crucial to
perception of the three, because citta is not really an agent understanding the Buddhist concept of consciousness - and
or instrument but rather "an activity or process of cog- its rejection of the reducibility of mind to matter - is its
nizing or knowing an object" (p. 27). Bodhi further clari- theory of causation" (p. 131). He continues by explaining
fies that the two definitions of citta as agent and instrument that the issue of causality has long been an important focus
are merely included "to refute the wrong view of those of philosophical and contemplative investigation in Bud-
who hold that a permanent self or ego is the agent and dhism. Buddhism proposes two principal categories of
instrument of cognition" (p. 27). According to Bodhi, cause. These are the "substantial cause" and the "con-
Buddhist thinkers want to ensure and clearly establish with tributory or contemplatory cause" (p. 131). To illustrate
these definitions that it is not a self but citta or con- this premise with an example, the Dalai Lama reflects on a
clay pot. In the case of the clay pot, the "substantial cause"
sciousness, which performs the act of cognition. This citta
is everything that turns into the clay that becomes the pot.
is the act of cognizing, and that act is necessarily imper-
manent, marked by rise and fall. Everything else, such as the skill of the potter, the potter
Bodhi (1993) explains that there are different ways ofhimself, and the furnace that heats the clay, are contribu-
tory or contemplatory causes. He feels that this distinction
classifying consciousness. Narada provides an example of
between the substantial and the contributory cause of a
such a different classification by referring to moral and
given event or object is of the utmost significance for
immoral types of consciousness. Narada (1959) explains,
"Some types of consciousness are immoral (Akusala), understanding the Buddhist theory of consciousness.
because they spring from attachment (lobha), aversion or
illwill (patigha), and ignorance (moha). Opposed to them A
areWestern Perspective on Consciousness:
the moral types of consciousness (Kusala), because theyDavid
are Hawkins
rooted in non-attachment or generosity (alobha), goodwill
Consciousness is a growing topic of interest from non-
(adosa), and wisdom (amoha)" (p. 15). Narada (1959) con-
cludes, "The former are unwholesome as they produce Buddhist sides these days as well. In Power vs. Force ,
Hawkins (1995) agrees with the Buddhist perspective that
undesirable effects (anittha vipka), the latter are wholesome
as they produce desirable effects (ittha vipka)" (p. 15).causality should be seen beyond a deterministic linear
sequence, and that the unobservable phenomena should
While Bodhi and Narada perceive consciousness as the
also be considered. Hawkins identifies various levels of
entire drive behind one's performance, they share in the
opinions of Nhat Hanh, Rahula, and Wallace that con- human consciousness. In the abovementioned book, he
sciousness is an experience related to one's own experi-
presents a chart with rising levels of human consciousness,
ences rather than others'. starting with shame (20) at the lowest level, and gradually
increasing with guilt (30), apathy (50), grief (75), fear
The Dalai Lama's Perspective on Consciousness (100), desire (125), anger (150), and pride (175); courage
(200), neutrality (250), willingness (310), acceptance
The Dalai Lama (1995) identifies consciousness as an(350), reason (400), love (500), joy (540), peace (600), and
important aspect to spiritual growth. He affirms, "On enlightenment
the (between 700 and 1,000). "The numbers
represent the logarithm (to the base 10) of the power of the
spiritual path, it is also on basis of this continuity of con-
sciousness that we are able to make mental improvements respective fields" (Hawkins 1995, p. 52). The main point
and experience high realizations of the path" (p. 29). The that Hawkins makes in this and other books he wrote on the
Dalai Lama continues, "It is also on basis of this same
topic of consciousness is, that anything below the energy
level of 200 represents a non-constructive foundational
continuity of consciousness - which is often identified with
our Buddha-nature - that we are able to achieve the ulti-motivation for the individual as well as for his or her
surroundings. On the other hand, asserts Hawkins, energy
mate state of omniscience" (p. 29). It is the Dalai Lama's
levels over 200 are generally positive, uplifting, and con-
opinion that consciousness has no end and no beginning.
He stresses, "Any instance of consciousness requires structive
a to the wellbeing of humanity. Hawkins' distinc-
tion
substantial cause in the form of another preceding moment of consciousness drivers corresponds with Narada' s
of consciousness. Because of this, we maintain that con-
perspective, presented earlier, that some types of con-
sciousness is infinite and beginningless" (p. 49). sciousness spring from attachment, aversion, or ignorance,

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 30 J. Marques

while While I generally agree with Hawkins' consciousness

others are
dom. analysis, I have a bit ofonly
The a problem with his observation that d
various drivers into levels. lower income and educational levels generally calibrate
In order to illustrate his theory, Hawkins evaluates well- lower in consciousness. Hawkins' opinion may come
known world leaders, such as Mahatma Gandhi. According across as prejudiced, even though there may very well be
to Hawkins* calibrations, Gandhi scored around 700, which some solid foundation to his findings. It is not hard to
he considers close to the top of normal human conscious- understand that extremely poor people have survival on the
ness. In his review of the levels 700-1,000, Hawkins mind, and will do whatever it takes to attain that. Yet,
(1995) affirms that, "at this level, there is no longer the Hawkins' perspectives also have quite some common areas
experience of an individual personal self separate from with Buddhism. Conform to the Buddhist perspective;
others; rather, there is an identification of Self with Con- Hawkins avers that the problem with low consciousness or
sciousness and Divinity. The Unmanifest is experienced as low energy levels can be attributed to ego. In his book, The
Self beyond mind" (pp. 93-94, italics added). Hawkins Eye of the /, he explains, "While there is a belief in a
elaborates singular 'me' or 'my', it seems as though one is sacrificing
by letting go of the ego/mind. It is viewed as a sacrifice
There's no longer any identification with the physical
because it is thought to be something unique and precious
body as "me," and therefore, its fate is of no concern.
because it is personal" (Hawkins 2001, p. 109). Hawkins
The body is seen as merely a tool of consciousness
(2001) subsequently warns that we should realize that the
through the intervention of mind, its prime value that
ego is impersonal and not unique at all. He alludes that
of communication. The self merges back into the
everybody's innate ego operates about the same as that of
Self. This is the level of nonduality, or complete
everybody else. Hawkins goes on to explain that the ego or
Oneness. There is no localization of consciousness;
"self' displays the same traits of self-service, egotism,
awareness is equally present everywhere (p. 94).
vanity, deception, and focus on gain of position, posses-
Explaining the possibility of and the path toward attaining sion, status, wealth, renown, praise, and control. This can
enlightenment as the highest humanly attainable level of only change, according to Hawkins, when the ego is
consciousness, Hawkins (2003) affirms, "The straightestmodified by spiritual evolution. If no effort toward spiritual
way to enlightenment is through devoted introspection, evolution is undertaken, the ego will consistently result in
meditation, and contemplation of the inner workings of theenergy levels that rank below 200, such as guilt, shame,
ego so as to understand consciousness. The process is greed, pride, anger, rage, envy, jealousy, hatred, etc.
energized by intention, dedication, and devotion, and the (Hawkins 2001). In Transcending the Levels of Con-
total effort is supported by spiritual inspiration" (p. 291). sciousness , Hawkins (2006) explains that we cannot over-
Furthering his analysis on human consciousness in come our ego by seeing it as an enemy. It is our biological
general, Hawkins (1995) claims that 85% of the human inheritance, and without it, nobody would be alive to
race calibrates below the critical level of 200, while thelament its limitations. Hawkins (2006) continues, "By
general average level of human consciousness today isunderstanding its origin and intrinsic importance to
approximately 207. Hawkins (1995) relates the con-survival, the ego can be seen as being of great benefit
sciousness levels to cultural conditions, and concludes that but prone to becoming unruly and causing emotional,
"energy fields below 200 are most common in extremely psychological, and spiritual problems if not resolved or
primitive conditions" (p. 96); "populations characterizedtranscended" (p. 23).
by the low 200s are typified by unskilled labor" (p. 97); Another important analysis Hawkins makes in Power
"the mid-200s are associated with semiskilled labor" vs. Force is the comparison of various religions, and how
(p. 97); "the high 200s [...] by skilled labor, blue-collar
their collective level of consciousness evolved through
workers, tradesmen, retail commerce, and industries" history. Christianity, for instance, is based on the teachings
(p. 97); "The level of 300 [by] technicians, skilled and of Jesus Christ, who calibrates at 1,000 according to
advanced craftsmen, routine managers, and a more Hawkins. However, the religion itself, says Hawkins
sophisticated business structure" (p. 97); "the mid-300s
(1995), has gradually decreased through various misinter-
[by] upper management, artisans, and educators" (p. 98); pretations and mistranslations, causing some contemporary
"the 400s are the level of the awakening of the intellect, fundamentalist Christian groups to calibrate as low as 125.
where true literacy, higher education, the professional Hinduism, based on Lord Krishna's (Hawkins' calibration:
class, executives, and scientists can be found" (p. 98); and
1,000) teachings, now calibrates, according to Hawkins,
"500 is a point at which awareness makes another giant
at 850. Judaism, based on Abraham's (Hawkins' calibra-
leap [...]. Here, excellence is common in every fieldtion:
of 985) teachings, now calibrates between 499 and 730.
human endeavor" (p. 99). Islam, based on Mohammed's (Hawkins' calibration: 740)

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 Consciousness at Work 31

teachings, their
calibrates
books. The training (Wallace 1992, 2001) entails theat t
according tofollowing seven steps:
Hawkins. Bud
of Buddha (Hawkins' calibr
1. Training in the preliminaries. In this stage, the practi-
from all religions in these
tioner should reflect on four thoughts that turn the mind
lesser vehicle) still calibrat
toward higher aspirations and better focused priorities:
(the greater vehicle) calib
(1) the value and preciousness of human life, in order to
890" (Hawkins 1995, p. 2
understand the gift of having a body and all the
Aside from the classificat
opportunities it provides; (2) death and impermanence,
Hawkins' Western perspe
in order to understand the fickleness of everything
strate great overall concu
including ourselves; (3) the unsatisfactory nature of the
spectives on consciousnes
cycle of existence, in which the practitioner enhances his
causality as a phenomeno
or her awareness of samsara , the cycle of rebirth, and all
broader scope than merel
the suffering it brings; and (4) Karma, which is the
toward general human wel
Sanskrit word for "action," according to Wallace (2001).
a hurdle toward realizing s
2. Cultivating ultimate and relative Bodhicitta. Wallace
all that is; meditation an
(2001) explains Bodhicitta as follows: "The Sanskrit
elevate consciousness; and
word bodhi means awakening , and one who is awake is
compared to other major r
called a Buddha . Citta means mind, heart , and spirit ,
so I translate Bodhicitta as a spirit of awakening "
Bodhisattva
(p. 65). Ultimate Bodhicitta pertains to the nature of
reality and insight into reality. Relative Bodhicitta is
In their statements above, both the Dalai Lama and Haw-
the compassionate and altruistic dimension of practice.
kins refer to the attainment of expanded and purified con-
3. Transforming adversity into aid to spiritual awakening.
sciousness as the roadmap to enlightenment. The Dalai
Through this point, the practitioner learns to integrate
Lama even calls it "omniscience." The state of being
Dharma into the good and bad parts of life. Suffering is
enlightened is referred to in Buddhism as "Bodhisattva,"
no longer avoided or rejected but used as a pathway to
as briefly explained before in this article. Bercholz and
awakening. Self-centeredness is unmasked as the source
Kohn (1993) refer to a Bodhisattva as an "enlightened of all evil, and the focus shifts to the kindness of others.
being," and explain, "In Mahayana Buddhism, a Bodhi-
4. A synthesis of practice for one life. Within this step
sattva is a being who seeks Buddhahood through the sys-
lies the practice of maintaining alertness on ultimate
tematic practice of the perfect virtues [...] but renounces and relative Bodhicitta, familiarizing the mind with
complete entry into nirvana until all beings are saved"
possible tragedy, remaining devoted to spiritual
(p. 315). The Dalai Lama (1995) elaborates, "[F]or a practice, rejection of self-grasping and self-centered-
Bodhisattva to be successful in accomplishing the practice
ness, and staying true to spiritual awakening.
of the six perfections - generosity, ethical discipline, tol-
5. The criterion of proficiency in the mind training. This point
erance, joyous effort, concentration, and wisdom - coop-
explains the criteria for assessing one's progress in spiritual
eration with and kindness towards fellow sentient beings
practice. It focuses on one aim: releasing the sense of self-
are extremely important" (p. 65).
grasping entirely, as this is the source of all problems.
6. The pledges of the mind training. This step alerts the
Attaining Expanded and Purified Consciousness
practitioner on a number of behaviors to avoid:
dismissal of vows, dangerous situations to practice
Attaining expanded and purified consciousness is only mind training, and restricting mind training to good
possible when a person deliberately strives toward times alone. It calls for moderate behavior, even after
achieving an amplified degree of wakefulness. While there
spiritual awakening; abstinence of negative speech
are various ways to attain expanded and purified con- about - or judgment of others; releasing focus on
sciousness, this review will be limited to two Buddhist-
rewards of any kind; avoiding poisonous food;
based exercises.
refraining from self-righteous thinking, malice sar-
casm, mean-spiritedness, overbearing of others, self-
The Seven-Point Mind Training flattery, pretense, disrespect of enlightened beings, and
thriving on others' misfortune.
Wallace and Tegchok explain a Tibetan-based instrument7. The precepts of the mind training. This point elabo-
toward expanded and purified consciousness in several of rates on ethical guidance in developing strength of

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 32 J. Marques

consciousness" in thisand
purpose article. Perhaps, the most important pur
Bodhicitta
statement to be made here is that enlightenment, just(aw
like
Dharma in
most other topics inside and goo
outside Buddhism, is subject to
dismissal
a wide range of interpretations.of
As an illustration, Brazier me
ance (2002) discusses at least eight
and versions of enlightenment in
remain
his book The New Buddhism. He makes the crucial distinc-
tion that enlightenment can be seen as a means to an end or as
Vipassana
an end onto itself. When seen as a means to an end,
enlightenment is intended to perform acts that will benefit
Vipassana as a teaching/method given by the Buddha him-
others. As an end to itself, enlightenment is seen as the
self is mostly associated with Theravada Buddhism, but
reward of any practice leading thereto. Brazier explains that
today it is a method used in various denominations of Bud-
in Western Buddhism, enlightenment is mostly seen in the
dhism. It is one of the most neutral, non-religious methods of
last interpretation, and has therefore become an ultimate
bringing about attention, awareness, and mindfulness. Wrye
value. From his own analysis, Brazier lists several percep-
(2006) explains that Vipassana, a system of mindfulness
tions of enlightenment as they are perceived in different
techniques, draws attention to the breath and to every object
cultures, such as (1) escape from recurring rebirth, (2)
of consciousness without preference or selection, as in free
the realization of interconnectedness of everything, (3) a
association. Vipassana, or mindfulness meditation, is prac-
roadmap to eternal life, (4) a justification for shortcomings
ticed to a continuously increasing degree in America.
as long as the goal (enlightenment) is achieved, (5) a
Business people, academicians, but also prison inmates,
return point from spiritual wandering, (6) a perception of
seem to experience significant transformations when
oneness, (7) passive detachment, and (8) submission into
engaging in this meditation practice. Publishers Weekly
helplessness.
(Martinez 2008) and The Philadelphia Inquirer (Rickey
It is obvious that some of these perspectives of
2009) write about the practice of Vipassana among prison
enlightenment do not "sell" very well in the West, where
inmates and how this practice helps them break their cycles
people are very action oriented and do not favor seeing
of anger and revenge. In McClatchy Tribune Business News ,
themselves as helpless. Yet, the above enumeration of
Anderson (2009) describes a setting, where she joined a
various enlightenment interpretations can help make the
group of six men and four women, all very busy people from
reader understand that phenomena such as "enlighten-
the business and academic world, who deliberately created
ment," "expanded and purified consciousness," or
space in their hectic schedule for Vipassana meditation.
"awareness" can be subject to multiple interpretations.
Goenka (2006, 2008) makes a strong statement for Vip-
"Expanded and purified consciousness" as interpreted in
assana as a useful instrument toward expanded and purified
this article - specifically due to the fact that it includes
consciousness of people from all religions, cultures, and
work settings where people perform and serve - facilitates
backgrounds. To that regard he affirms that nothing is
some of the above interpretations of enlightenment. Inter-
objectionable in practicing the technique of concentration of
pretations 3 and 4 especially, are highly useful for the
the mind by observing one's natural, normal respiration,
consideration of expanded and purified consciousness used
without adding any sectarian verbalization or any visuali-
in this article, as these two interpretations consider the
zation, and imagination. He wonders which religion could
phenomenon "bodhisattva" (enlightened being), which is a
possibly object to observing one's natural respiration. In
very helpful one in social settings. To a lesser degree,
extension, he also feels that nobody could possibly object to
interpretations 5 and 6 can also be considered useful here,
purifying the mind at the deepest level, by objectively
as they bring the idea of becoming enlightened within
observing the interaction of mind and matter within oneself,
reach, and they underscore the idea of interconnectedness,
at the level of body sensations, because that, too, is universal.
which is also highly useful in work environments. Inter-
Goenka, who has established a large number of Vipassana
pretations 7 and 8 are ultimately passive, highly dependent,
institutes around the world, underscores an important value
and will have little appeal in the high-performance Western
of Vipassana, which is the emerging awareness of craving
society. These passive interpretations will therefore not be
for pleasant sensations and aversion for unpleasant ones.
considered within the context of "expanded and purified
consciousness" to be used in this article.
Enlightenment
Some Other Important Buddhist Values
I decided to include the topic of enlightenment at this
point, because it may "enlighten" the reader somewhat It is impossible to review all values that are important in
on the intended interpretation of "expanded and purified Buddhist practice. However, a selection of values will be

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 Consciousness at Work 33

presented ourselves,
below, and whenever we bring based
them happiness, we o
during the literature
bring ourselves future happiness. Perceiving karma within re
the eight the Buddhist belief of multiple lives, the Dalai Lama
Buddhist scho adds,
"Whatever external causal conditions someone comes
across in subsequent lives result from the accumulation of
Impermanence
that individual's actions in previous lives" (Gyatso 1980,
p. 49).
Impermanence is a conce
Buddhist literature.
Karma may seem to be a far-fetched concept for the L
asserts that
workplace, but is it? an
It seems to be closelyenlight
related to the
gender, golden rule, which most Americans are familiar with:life's
considers "Do
views all phenomena
unto others as you would others do unto you." Yet, while a
comparing the golden rulevarious
does not suggest ramifications for one's Ea
Netland (2008) also
actions, karma does. The idea of karma can be very useful po
in workplaces as an understanding which
impermanence, that the way we treat is
In the stakeholders will come back to us in some way.
Buddhist It may
view,
fixed cause workers to think twiceof
concept before engaging inself,
unethical b
nent, dependently
and harmful practices toward others. ar
Yoneyama (2007) links t
emptiness Non-harming
together (Ahimsa) whe
not mean physical absen
being. Nhat Hanh (1998) feels that we have so much hate and
Yoneyama (2007
state of violence in the world because we do not nurture love
perpetual changand
but also incompassion.
the He considers non-harming
world a crucial principle of
Rinpochetowardreflects
more love among people. Kabat-Zinn (1994) shineson
coping some more light
with on living up to non-harming by explaining
attachment
this sourcethat weof
often harm outsuffering
of fear, but that we should confront
and therefore, is
those fears and take responsibility for "emp
them. I think this is a
agree withstrong perspective
Rinpoche' that makes a lot of sense in workplaces. s
toward Politics and backstabbing are often practices
abstaining by people
from
other fickle
who fear for their values
positions. in
highly usefulOnce again taking the in holistic stance,
the The Dalai Lama wo
realize that(1978) alerts
the us that, due to positions
our countless births, every
be being has been our mother,
admirable, but but also our friend,
arewife, hus- n
biting band,
for. lover, relative,
The and so on. Based on that
realiza insight, we
helpful to should
be recollect their kindness, and repay this kindness
more rela
where lay with compassion and love, and
offs andat least refrain from
per
manence has
harming them. a lot in c
popular While it may not always be easy in work environments
buzzwords, ch
changes - to refrain from harming especially on a larger and non-
everything is
immediate scale, the understanding of the concept may
Karma help workers, especially managers, consider their long-
term business decisions more conscientiously. The notion
of non-harming may encourage holistic thinking and
In an effort to clear the misunderstanding that sometimes
reviewing the bigger picture instead of only immediate
exists about karma, Thondup (1995) explicates that, unlike
what many uninformed Westerners think, karma is notreturns on investments.
some curse experienced by the people in the East, but
Ethics
rather the law of interdependent causation. Thondup con-
siders it important to believe in karma, because our belief
in it will withhold us from engaging in negative acts that The underlying thought of ethics is captured in most other
Buddhist values. In every action, there is an expectation of
we can avoid, because they will foster negative results, and
we do not want to be victimized by our own doing.respect toward all life and nature in general. The Dalai
Lama (1995) describes morality as the act of guarding our
Rinpoche (1993) adds that believing in karma will also
body, speech, and mind from indulging in unwholesome
make us realize that, whenever we harm others, we harm

^ Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 34 J. Marques

overall, as compassion
activities, may lead to greater collabo
and c
fulness and conscientiousness. The Dalai Lama maintains with colleagues in need.
that mindfulness and conscientiousness can help us to
Mindfulness
avoid negative and destructive physical and verbal actions
for ourselves and others. The thereby underscores that
morality is the foundation in Buddhist practice. SwearerOur mind has been compared with many things. Gate
(2006) concurs that Buddhist ethics, with their focus onasserts that the mind, according to Buddhist teachings
a monkey because it constantly picks up and ma
overcoming desire and greed, do have large-scale conse-
quences and ecologically beneficial effects. Indeed, ethicsevaluative, analytical, and judgmental thoughts. It o
are the foundation of Buddhism on which all other values thinks about the past, the future, wants, hurts, and so
and actions are based. Mindfulness is strongly represented in all Buddhis
Ethics are a frequently discussed topic in Americanditions. Kabat-Zinn (2003) even claims that mindful
the fundamental stance of attention that underlies all
workplaces since the fall of some major corporations and the
2008/2009 economical crises. Time and again, since the newstreams of Buddhist meditation. Kabat-Zinn (2003) elab-
orates that the actual practice of mindfulness is always
millennium started, Americans have been facing ethical
nested within a larger conceptual and practice-based ethical
misconduct from major businesses, causing them to question
the direction of capitalistic business practices. At anframework, oriented toward non-harming.
Hays (2007) explains mindfulness as a state of acute
increasing rate, business schools are incorporating ethics
into their curricula, and organizations that perform ethics-
awareness, attentiveness, and perceptiveness in everything
going on around oneself, while minimizing the effects of
based workshops for workforce members flourish. Ethics are
self and ego. Hays (2007) maintains that mindfulness can
not specifically Buddhist based, but they fit in well with the
entire package of Buddhist practices toward greater quality
be achieved when we reduce egoistic barriers to perception,
and realize the existence of our interpretive filters, biases,
of life at work, and they are high in priority for all Buddhists.
and other internal processes, such as wants, needs, and
Kindness and Compassion defensive tendencies.
In the workplace mindfulness could lead to many
In a comparison between Buddhism and psychoanalysis,
advantages for the worker, such as greater concentration;
Wrye (2006) points out that Buddhism values loving more joy in the moment; the ability to remain calm in
kindness or compassion (metta) by supporting the capacityturbulent situations; and a greater ability to link occur-
to recognize diverse realities and tolerate seeming polari-rences with one another, which will help to detect patterns.
ties and ambiguities. Kornfield (2002) reviews compassion
as an important human value and claims that compassion Right Livelihood
decrees the power of a tender and merciful heart in the face
of the sufferings of the world. It arises whenever we allow
When discussing right livelihood, the common factor that
emerges is also mindfulness, but then in the sense of
our heart to be touched by the pain and need of another. An
interesting but logical linkage between compassion and expanded awareness about the effects of our actions. Nhat
non-harming is made by Rinpoche (2000) when he states Hanh (1998) warns that we should earn our living by doing
that compassion will not only prevent us from harming what we are passionate about, so that we can experience
others, but also drives us to benefit these others as much as
joy. Gross (1992) interprets right livelihood as that we
we can.
should not be consumed by our work, but also that we
In a presentation on Ted.com (Technology, Entertain-
should not engage in work that is harmful. Valliere (2008)
ment and Design), Goleman talked about the discouragingly
adds yet another dimension by asserting that right liveli-
low levels of compassion among American hood workers. He
also entails efficiency in using resources, taking
presented an example of a group of Theology students who
responsibility for consequences, and remaining honest and
were preparing to present a sermon on thepeaceful
Good inSamaritan.
the attainment of our livelihood.
On their way to the presentation hall, each of
As them
Vallierepassed a the advantage of right livelihood
indicated,
man who was moaning, clearly in need of help. None
manifests itselfof
at the
a macro-level. Once a person becomes
students stopped, in spite of the topic of their pending
aware of ser-
this virtue, he or she will start contemplating on
mon. Goleman stated that people in America thehave
work done, and the effects of this work to the near,
forgotten
to pay attention to others in their strife tointermediate,
be successful. In current and future environment.
and distant,
workplaces, the realization of compassion may
It may not
cause only
people to shift their jobs or to change their
enhance the quality of workers' relationships with onehelp people make more conscious
entire career. It will
another, but it may benefit the wellbeing ofdecisions in their livelihood.
the organization

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 Consciousness at Work 35

Charity tremendous insight into the nature of his/her non-

enduring self, his/her interconnectedness with the rest
Buddhists consider charity a universal concept. Rahula of the world and the reason for his/her existential
(1959) criticizes the shortsightedness of labeling charity suffering (pp. 209-210).
under one single religion or philosophy, causing distinc-
With the rise of the workplace spirituality movement in
tions between, for instance, Buddhist charity and Christian
America since the 1990s, the awareness of interdependence
charity. He claims that charity cannot be sectarian: it is
and interconnectedness has been tremendously popular-
neither Christian, Buddhist, Hindu, nor Moslem. Lopez
ized. Nurturing this mindset is beneficial in the workplace,
(2001) claims that charity should be directed to pure causes
because it helps workers at all levels better cope with the
that are geared toward a brighter future.
increasing diversity that has also entered workplaces
Indeed, charity should be considered as a human virtue
globally, due to increased outsourcing, and migration of
and not necessarily tied to one religion or another. Yet, this
people and companies. Nurturing a sense of interconnec-
virtue is high in Buddhist perspectives, and ties in well
tedness and interdependence can also help workers to
with the other virtues of non-harming, ethics, compassion
respect each other more, be more willing to work in team
and kindness. It also ties in with the karma aspect in that
settings, and decrease thoughtless discriminatory practices
showing mercy and granting when not expected will ulti-
that usually come forth from a segregated mindset.
mately be rewarded. Charity in the workplace can be
shown in many ways. In many American workplaces today, Wholesome View
employees are encouraged to spend time on community
wellness work and various local charitable projects during
The concept of a wholesome view is prominent in multiple
certain times of the month or year, with continued pay. As
dimensions in Buddhist thought. Lhundup (2002), for
will be explained by two Buddhist business leaders later in
instance, links environmental sustainability to the whole-
this article, charity can be included, and works contagious
some view of Buddhists, while Phan (2003) takes it a step
once it is part of the organization's culture.
further: he incorporates the concept of wholesomeness in
an analysis of the influence of Buddhism on Christianity,
Interdependence and lnterconnectedness and concludes, "Buddhism tempers the elements of fixa-
tion, irrationality, emotivity, and violence in Christian
Interdependence and interconnectedness are also highly thinking and presents a peaceful, reasonable, wholesome
significant in Buddhism, and are becoming increasingly mode of being present religiously to the contemporary
popular in American corporate circles. In his book "How to world" (p. 495). Phan (2003) elaborates
See Yourself," The Dalai Lama (2006) explains interde-
In an age when religious fundamentalism and sec-
pendence in a simplistic and well-understandable way: tarian strife are more virulent than ever, the healing
"All phenomena - helpful and harmful, cause and effect,
critique of Buddhism has perhaps a more central role
this and that - arise and are established in reliance upon
to play than the classical dogma of Christianity, at
other factors" (pp. 67-68).
least at the forefront of history, whatever the ultimate
In his book "What Makes You Not A Buddhist,"
shape of 'the divine plan of salvation' (p. 495).
Khyentse, who was also interviewed for this study, presents
a simple summary of what makes a person a Buddhist. One As mentioned under the sub header "Right Livelihood,"
of Khyentse' s strongest convictions seems to be athat
wholesome view is of tremendous importance in today's
work
nothing exists inherently, which entails that everything is environments, because it may cause executive-level
managers, especially those in potentially hazardous
interdependent and interconnected. Salzberg (2006) expli-
cates that the awareness of interconnectedness can industries,
lead to reconsider their long-term plans and include
measures
people toward altruism. This is not hard to understand: if to better ensure the wellbeing of the near, inter-
mediate,
we are all part of one another, then doing good to you and far environment and living entities in mind.
equals doing good to myself. Michalon (2002), finally,
illustrates how an awareness of interconnectedness can Collaboration

reverse egotism in mature persons. He states

The Dalai Lama covers the importance and skillfulness
[A]n individual mature in his/her sense of self, in a
required for successful collaboration among human beings
mid-age crisis 'more centered on the discovery of the
perfectly with a simple example. He states
unsatisfactory nature of human life, the discovery of
human mortality..., the deep question of the meaning [D]ealing with others is a very complex issue. There
of life', can, with a Buddhist approach, derive is no way that you can come up with one formula that

) Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 36 J. Marques

could solve all

environment is growing. Johansen and Gopalakrishna p
you are cooking
(2006) confirm the increasing popularity and importance a
then there are
and attribute this to the continued globalization of work va
have toand the first
expanding economic power and influenceboil
of Asian
you nations. Johansen
have to and Gopalakrishna
fry (2006) share the th
special way,
opinion that it is adaptability, which is onemixi
of the hallmarks
the end result
of Buddhism that forms the main contributing factor to its wo
ilarly here,
spread and applicability around the world. in o
others, you
The general need
idea seems to be that there should be a more
This is the
people-focused approach in workplaces, meth
with more breaks
Dalai Lama
for rejuvenation of energy, and more and
positive reinforce- C
ment. Smedley (2007) treats us to the advise of the Ven-
Richmond (1999
erable Ajahn Brahm that we should take a break from
tion in more wor
stressful tasks and give positive feedback to staff in order
oneself to others
to bring enlightenment to the workplace. While the term
standing. He feels
"enlightenment" may seem somewhat far-fetched for the
leads to greater
workplace, this article aims to underscore the importance
this is always th
of findings ways to nurture and work toward expanded and
competitive envir
purified consciousness.
other's position. Y
In the following section, I will briefly review four steps
collaboration ma
of the Eightfold Path in light of workplace performance.
for the organiza
These four steps are right livelihood, right thinking, right
gratification.
mindfulness, and right action.
Fairness
Right Livelihood

As fairness is highly related to ethics, we could suffice with

Reviewing Buddhist perspectives on work as livelihood,
a reference to the comments presented under the "Ethics"
Valliere (2008) considers work to have at least three
header. However, there is a statement made by Ch'en
functions: (1) to give a person a chance to utilize and
(1968) that fits well as a support phrase for fairness: "Since
moral conduct stands at the head of the three-fold disci- develop his talents; (2) to enable a person to overcome his
ego-centeredness by joining with other people in a com-
pline, it may be taken as the starting point of Buddhist
mon task; and (3) to bring forth the goods and services
culture. The kernel of the Buddhist discipline is expressed
needed for a decent existence.
in the words, 'Not to commit any sin, to do good, [and] to
purify one's own mind, that is the teaching of the Buddha'"
Valliere (2008) also explains that Buddhist entrepre-
neurs see right livelihood as the foundational direction of
(p. 33). Each of the elements in the threefold discipline as
their venture creation and as the guidance in their daily
mentioned above, contributes to the quality of fairness.
practices.
Figure 1 shows the values discussed in this article.

Right Thinking
Buddhism and Work

Opinions about the place of business in the life of a Bud-

The first question that could be asked here is, "Is there anydhist vary. Many religious thinkers and practitioners feel
place at all for religion, or any compassion-based philos- that business manifests itself in a highly materialistic
ophy if you will, in the workplace?" If so, how importantworld, and that there should not be any place for materi-
should that place be, and who should determine that?alism in religion. Yeshe (2004) reviews the various mis-
Questions such as these could lead to a separate article conceptions that exist about materialism and religion in
altogether. Yet, they are interesting and important enoughgeneral and finds that there are many people who feel that
to spur a contemplation regarding contemporary perspec- one should exclude the other, because they are each other's
tives on this issue. I will engage in that dialog later on. Factopposites. Yeshe (2004) also comments on the statements
is that a review of supportive literature on Buddhism and that a spiritual person should abandon all comfort from his
its applicability in the workplace delivers a great number ofor her life. He then concludes that these considerations are
results. It seems that the interest in Buddhist practices as all erroneous and too extreme. He contends that Buddhism
instigators to positive transformation of the workis not so much interested in what you do than in why you

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
Consciousness at Work 37

Fig. 1 Buddhist values

contributing to expanded and
purified consciousness

do it - your Andin Internatio

motivation. In oth
behind an foremost,
action is more Roac
impo
Quatro (2004)Buddhist
seems to belief
concur
above, as he makes a
meratespoint
the in
thre
principles in vice
the president
business of
envi
manifestation of Buddhist
successful, p
which
mance, and is nothing
affirms that wro
Budd
ment and right livelihood
greater in t
resources
harming, one
which without.
entails (2)
refrain
taking the our
not-given), minds sexual and b
untruthfulness, to and
honestly intoxica say
recurring BuddhistRoach theme summariz tha
harmed. In business
addition, as follows: it is Quat
business practitioners, throu
[T]he goal of business, and of ancient Tibetan wis-
values, celebrate the princip
dom, and in fact of all human endeavor, is to enrich
interconnectedness, which is s
ourselves - to achieve prosperity, both outer and
porary organizational spiritual
inner. We can enjoy this prosperity only if we
Roach (2000) also endorses t
maintain a high degree of physical and mental health.
More convincingly, he does th
And over the length of our lives we must seek ways
spective, as he once manage

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 38 J. Marques

to make this
succeed, but can pro
be mercilessly cruel to those who encounter
(p. 5). less fortune. Richmond (1999) then stresses the win-lose
mentality that lies at the foundation of capitalism: if I win,
Roach's perspectives may not be applauded by all Bud-
you will have to lose. He also reflects on the attempts that
dhists, as they seem to encourage the materialistic mindset
American business people have made to convince the Jap-
and the strife for financial prosperity. Yet, Roach's state-
anese that this win-lose mentality is the best parameter for
ments could make sense if reviewed against the background
success in business. Yet, he also states that the capitalistic
of doing the right thing: making money by engaging in an
mentality suffers from the lack of a moral compass.
activity that promotes general wellbeing. They may defi-
Richmond's concern about the extreme harshness of the
nitely make sense to American Buddhists, given the ideol-
win-lose mentality in American business is echoed by
ogy of capitalism in which they were born and raised.
Shen and Midgley, who consequently highlight the concept
of the Buddhist middle path, which involves taking a
Right Mindfulness
course that avoids perceived extremes. Shen and Midgley
While business and work are considered laudable in Bud-
(2007) maintain, "Buddhism defines extreme views as
distorted or incomplete knowledge seized upon by human
dhism, especially when implemented for the betterment of
beings" (p. 191).
life in general, there should also be some caution in our
Reflecting on Richmond's earlier mentioned need for a
attitude toward work. Nhat Hanh (1998) warns for work-
moral compass on an even greater level than just in busi-
aholism. He states that we have a tendency to form habits,
ness, The Dalai Lama (2005) comments that, due to today's
even out of cumbersome matters. This is why we mentally
comprehensive and massive challenges, we need a moral
cling to our work all the time and forget to enjoy simple
compass we can use collectively without getting bogged
things like flowers and drinking tea. Metcalf and Hately
down in doctrinal differences. The Dalai Lama then pro-
(2001) agree with Nhat Hanh' s assertions and add that we
vides some guidelines for finding that moral compass:
also have a tendency to hold on to whatever once worked
for us, even if it does not anymore. All the above authors We must begin by putting faith in the basic goodness
advise that we should realize that it's right thinking that of human nature, and we need to anchor this faith in
leads to right action. some fundamental and universal ethical principles.
In order to make the work experience a gratifying one, These include a recognition in the preciousness of
there are some self-awareness questions that Buddhism life, an understanding of the need for balance in
proposes. Using these exercises can be very helpful in nature and the employment of this need as a gauge for
determining whether one is in the right place, doing the the direction of our thought and action, and - above
right thing, or not. Richmond (1999) explains that these all - the need to ensure that we hold compassion as
exercises address various emotional stages, such as anger, the key motivation for all our endeavors and that it is
fear, frustration, and boredom. Others work on how we combined with a clear awareness of the wider per-
interact with people, or on the speed and pace of our spective, including long-term consequences (p. 199).
activity. All of them are designed to awaken the funda-
Embracing the statement above from The Dalai Lama,
mental spiritual (not specifically Buddhist) inquiry. The
Richmond (1999) affirms, "When we believe that the world
questions are: Who am I? What am I doing here? How can
makes us, that it determines what we can and cannot do, then
I fulfill my life's potential? Richmond clarifies that these
we see ourselves as small and weak. But when we under-
practices are all based on the conviction that we have the
stand that we make the world - individually and together -
resources we need to make that inquiry come to life, and
that the circumstances of our daily life can be the raw then we become formidable and strong" (p. 253).
materials in that effect (pp. 5-6). Richmond stresses that it
The common point that both the Dalai Lama and
does not require a person to be or become a Buddhist in Richmond make above is, that we should not merely let our

order to benefit from these practices. environment or the contemporary ideology drive our
behavior and decisions, but we should think and feel for
ourselves, reflect on our moral values, and behave
Right Action
accordingly, for this will make us strong.

On a larger scale, Richmond (1999) reviews the problems in

American business. He points out that much of capitalism's Conclusion
wealth and job creation is fueled not by Fortune 500 cor-
porations but by small businesses. He explains that the Consciousness has become a topic of increasing interest
capitalistic system can be a profitable one for those who
against the background of mounting unethical business

) Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 Consciousness at Work 39

practices, Kabat-Zinn, J. (2003). Mindfulness-based interventions in context:

specifically in
Past, present, and future. Clinical Psychology: Science and
Eastern (Buddhist) and
Practice, 70(2), 144.
on conscious, and basi
Kornfeld, J. (2002). The art of forgiveness, lovingkindness, and
many commonalities
peace. New York: Bantam Books.
instance, Landesman,
found S. S. (2008). Goddess Tara: Silence
thatand secrecy on the b
path to enlightenment. Journal of Feminist Studies in Religion,
referred to the attainm
58(2), 44-59.
sciousness as
Lhundup, S. (2002). Thethe roadm
genesis of environmental ethics and
among the readers
sustaining its heritage in the Kingdom of Bhutan.who
Georgetown
philosophy International
as Environmentala Law Review,
guidin14(4), 693-739.
Lopez, D. S. (2001). The story of Buddhism: A concise guide to its
sional performance, the
history and teaching. New York: HarperCollins.
impermanence, karm
Martinez, J. (Sept. 22, 2008). New age pragmatism: Crystals and
kindness and tarots give way to compassio
more practical and mainstream subject matter.
charity, Publishers Weekly , 255(38). Retrieved online on July 8, 2010,
interdependenc
from http://www.publishersweekly.com/pw/print/20080922/ 1 0
and fairness, may serv
447-new-age-pragmatism-.html.
direction of expanded
Metealf, F., & Hately, B. G. (2001). What would Buddha do at work?. a
San Francisco, CA: Seastone and Berrett-Koehler Publishers, Inc.
Michaion, M. (2002). "Selflessness" in the service of the ego:
Contributions, limitations and dangers of Buddhist psychology
for western psychotherapy. American Journal of Psychotherapy,
References 55(2), 202-218.
Narada, M. T. (1959). A manual of Abhidhamma. Kuala Lumpur,
Anderson, S. (Feb. 8, 2009). Ah-ummmm Malaysia: The Buddhist Missionary Society.
calm in a stressful world. McClatchy - Netland,
Tribune H. (2008). Into the jaws
Business Newsof Yama,
, lord of death: Buddhism,
bioethics, and
adopted from St. Joseph News-Press. Retrieved Junedeath.16,
Ethics and Medicine, 24(2), 124-125.
2011,
from ABI/INFORM Dateline. (Document Nhat Hanh, T. (1998). The heart of the Buddha's teaching:
ID: 1640614081).
Transforming to
Bercholz, S., & Kohn, S. . (1993). An introduction suffering
the into peace, joy, and liberation. New
Buddha
York: Broadway
and his teachings. New York: Barnes & Noble, Inc. Books.
Bodhi, B. (1993). Abhidhammattha Sangaha Phan, P. C. (2003). Multiple religious
: A comprehensive manual belonging: Opportunities and
challenges for
of Abhidhamma - The philosophical psychology oftheology and church. Theological Studies, 64(3),
Buddhism
495.
(M. Narada, Trans.). Onalaska, WA: BPS Pariyatti Editions.
Brazier, D. (2002). The new Buddhism. NewQuatro,
York:S. A. Palgrave.
(2004). New age or age old: Classical management
theory
Ch'en, . K. S. (1968). Buddhism: The light of and traditional
Asia. organized religion
Hauppauge, NY: as underpinnings of the
Barron's Educational Series, Inc. contemporary organizational spirituality movement. Human
Resource Development
Gates, G. S. (2005). Awakening to school community: Review, 3(3), 229-249.
Buddhist
philosophy for educational reform. The Rahula, W. (1959).of
Journal What the Buddha taught. New York: Grove Press.
Educational
Thought, 59(2), 149-173. Richmond, L. (1999). Work as a spiritual practice: A practical
Goenka, S. N. (2006). Peace within oneself for Buddhist approach
peace to inner
in the growth and satisfaction on the job.
world.
Dhammagiri, Igatpuri: Vipassana ResearchBroadway, NY: Broadway Books.
Institute.
Goenka, S. N. (2008). Vipassana meditation Rickey, C. (March 5, 2009).
- Sattipatthana TeachingIn
course. meditation to prisoners:
Shri Satyanarayan Goenkaji (Ed.), Dhamma Transformative
Sikhara.silence? The Philadelphia Inquirer. Retrieved
Himachal:
S. N. Goenka. online on July 8, 2010, from http://www.correctionsone.com/
Gross, R. M. (1992). Buddhism after patriarchy: A feminist history, treatment/articles/1843777-Teaching-meditation-to-prisoners-
analysis and reconstruction of Buddhism. New York: State Transformative-silence/.

University of New York Press. Rinpoche, S. (1993). The Tibetan book of living and dying. New
Gyatso, T. (1980). Universal responsibility and the good heart. York: HarperSanfrancisco.
Dharamsala, Dist., Kangra, H.P.: Library of Tibetan Works & Rinpoche, L. Z. (2000). The joy of compassion. Weston, MA: Lama
Archives. Yeshe Wisdom Archive.
Hawkins, D. R. (1995). Power vs. force: The hidden determinants Roach,
of G. M. (2000). The diamond cutter: The Buddha on managing
human behavior. Carlsbad, CA: Hayhouse, Inc. your business and your life. New York: Doubleday.
Hawkins, D. R. (2001). The eye of the I: From which nothing is Salzberg, S. (2006). Meditation and social change. Tikkun , 27(6), 33.
hidden. West Sedona, AZ: Veritas Publishing. Shen, C. Y., & Midgley, G. (2007). Toward a Buddhist systems
Hawkins, D. R. (2003). /: Reality and subjectivity. West Sedona, AZ: methodology I: Comparisons between Buddhism and systems
Veritas Publishing. theory. Systemic Practice and Action Research, 26(5), 475-503.
Smedley, T. (2007). What HR could learn from Buddhism. People
Hawkins, D. R. (2006). Transcending the levels of consciousness.
West Sedona, AZ: Veritas Publishing. Management , 75(9), 14.
Swearer, D. K. (2006). An assessment of Buddhist eco-philosophy.
Hays, J. M. (2007). Dynamics of organizational wisdom. Business
Renaissance Quarterly, 2(4), 77-112. Harvard Theological Review, 99(2), 123-137.
The Dalai Lama. (1978). Activating bodhichitta and a meditation on
Johansen, B.-C., & Gopalakrishna, D. (2006). A Buddhist view of
adult learning in the workplace. Advances in Developing Human compassion (Gonsar Rinpoche, Trans.). Dharamsala, India:
Resources, 8(3), 337-345. Library of Tibetan Works and Archives.
The Dalai Lama. (1995). The world of Tibetan Buddhism. Boston:
Kabat-Zinn, J. (1994). Wherever you go there you are: Mindfulness
Wisdom Publications.
meditation in everyday life. New York: Hyperion Books.

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms
 40 J. Marques

The Dalai Lama.

Wallace, B. A. (2001). (20
Buddhism with an attitude: The Tibetan seven-
convergence of
point mind training. Ithaca, NY: scien
Snow Lion Publications.
Books. Wright, K. (2008). In search of the real you. Psychology Today, 4/(3),
The Dalai Lama. (2006). How to see yourself as you really are 71-72.
(J. Hopkins, Trans.). New York: Atria Books. Wrye, H. K. (2006). Sitting with eros and psyche on a Buddhist
The Dalai Lama, & Cutler, H. C. (1998). The art of happiness. New psychoanalyst's cushion. Psychoanalytic Dialogues, 76(6),
York: Riverhead Books. 725-746.
Thondup, T. (1995). Enlightened journey: Buddhist practice as daily
Yeshe, L. (2004). The peaceful stillness of the silent mind: Buddhism,
life. Boston: Shambala Publications, Inc. mind and meditation. Weston, MA: Lama Yeshe Wisdom
Valliere, D. (2008). Exploring Buddhist influence on the entrepre- Archive.
neurial decision. International Journal of EntrepreneurialYoneyama, E. (2007). Phenomenology of life, Zen and management.
Behaviour and Research, 74(3), 172-191. Society and Business Review, 2(2), 204-217.
Wallace, B. A. (1992). The seven-point mind training. Ithaca, NY:
Snow Lion Publications.

Springer

This content downloaded from 58.8.226.35 on Wed, 29 Mar 2017 02:17:27 UTC
All use subject to http://about.jstor.org/terms