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This article was downloaded by: [University of Cambridge] On: 09 October 2014, At: 15:16 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Reflective Practice: International and Multidisciplinary Perspectives Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/crep20 Transforming leadership: reflective practice and the enhancement of happiness Lilli Ruth Rosenberg a a Nelson BC, Canada Published online: 29 Jan 2010. To cite this article: Lilli Ruth Rosenberg (2010) Transforming leadership: reflective practice and the enhancement of happiness, Reflective Practice: International and Multidisciplinary Perspectives, 11:1, 9-18, DOI: 10.1080/14623940903525207 To link to this article: http://dx.doi.org/10.1080/14623940903525207 PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. Terms & Conditions of access and use can be found at http://www.tandfonline.com/page/terms- and-conditions

Transforming leadership: reflective practice and the enhancement of happiness

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This article was downloaded by: [University of Cambridge]On: 09 October 2014, At: 15:16Publisher: RoutledgeInforma Ltd Registered in England and Wales Registered Number: 1072954 Registeredoffice: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK

Reflective Practice: International andMultidisciplinary PerspectivesPublication details, including instructions for authors andsubscription information:http://www.tandfonline.com/loi/crep20

Transforming leadership: reflectivepractice and the enhancement ofhappinessLilli Ruth Rosenberg aa Nelson BC, CanadaPublished online: 29 Jan 2010.

To cite this article: Lilli Ruth Rosenberg (2010) Transforming leadership: reflective practice and theenhancement of happiness, Reflective Practice: International and Multidisciplinary Perspectives,11:1, 9-18, DOI: 10.1080/14623940903525207

To link to this article: http://dx.doi.org/10.1080/14623940903525207

PLEASE SCROLL DOWN FOR ARTICLE

Taylor & Francis makes every effort to ensure the accuracy of all the information (the“Content”) contained in the publications on our platform. However, Taylor & Francis,our agents, and our licensors make no representations or warranties whatsoever as tothe accuracy, completeness, or suitability for any purpose of the Content. Any opinionsand views expressed in this publication are the opinions and views of the authors,and are not the views of or endorsed by Taylor & Francis. The accuracy of the Contentshould not be relied upon and should be independently verified with primary sourcesof information. Taylor and Francis shall not be liable for any losses, actions, claims,proceedings, demands, costs, expenses, damages, and other liabilities whatsoeveror howsoever caused arising directly or indirectly in connection with, in relation to orarising out of the use of the Content.

This article may be used for research, teaching, and private study purposes. Anysubstantial or systematic reproduction, redistribution, reselling, loan, sub-licensing,systematic supply, or distribution in any form to anyone is expressly forbidden. Terms &Conditions of access and use can be found at http://www.tandfonline.com/page/terms-and-conditions

Reflective PracticeVol. 11, No. 1, February 2010, 9–18

ISSN 1462-3943 print/ISSN 1470-1103 online© 2010 Taylor & FrancisDOI: 10.1080/14623940903525207http://www.informaworld.com

Transforming leadership: reflective practice and the enhancement of happiness

Lilli Ruth Rosenberg*

Nelson BC, CanadaTaylor and FrancisCREP_A_452984.sgm(Received 3 December 2009; final version received 12 December 2009)10.1080/14623940903525207Reflective Practice1462-3943 (print)/1470-1103 (online)Original Article2010Taylor & Francis111000000February 2010Dr Lilli [email protected]

Happiness, reflective practice and ethical leadership are interrelated. This paperbegins with a discussion about change, since the impact of accelerated changerequires leadership responses that are constantly evolving. The second sectionexplores the incorporation of reflective practice in leadership efforts, and the needfor constant adaptability and creativity in leadership decisions. Reflective practiceserves to identify implicit questions. Exposure of implicit questions, which areoften personally biased and limiting, provides opportunities for expandingperspective and generating options. Questions, whether implicit or explicit, guidethe direction of change. The importance and relevance for developing awarenessof implicit questions is to encourage the ability to generate new, often moreconscious, explicit questions. The third section examines how the innate desire forhappiness leads to and flows from our deepest questions and concerns. The finalsection reveals how one function of reflective practice is the cultivation ofhappiness. Ultimately happiness is a dynamic state which enhances personal andorganizational change processes. Transformational and ethical characteristics areintrinsic to this dynamic state.

Keywords: appreciative inquiry; happiness; reflective practice; ethical leadership;transformational leadership; organizational change

Introduction

The accelerated rate of change is creating unprecedented challenges for today’s lead-ers. Addressing these constantly changing demands requires leadership that is trans-formative in nature. When faced with a bombardment of seemingly overwhelmingstimuli, transformational leaders respond positively and creatively to these changes.

Transformative leadership is considerate of change at all levels – from the individ-ual, to organizations, through to global communities. Of the many personal attributesessential for successfully navigating these changes, self-reflection is of utmost impor-tance. Reflective practice encourages and develops beneficial responsiveness tochange.

Self-reflection includes cognitive, affective, and motivational components. ‘In thisself-reflexive awareness, the mind observes and investigates experience itself, includ-ing the emotions’ (Goleman, 1995, p. 46). A potential outcome of self-reflection iscoherence amongst thoughts, feelings, motivation and behavior. ‘According toBuddhist psychology, this ability – introspection, the monitoring of one’s own mental

*Email: [email protected]

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states – is said to be a derivative of intelligence’ (Dalai Lama & Goleman, 2003,p. 133). Defining intelligence in this way, as an emerging requirement of leaders inthis rapidly changing world, will transform leadership through its incorporation.

Although a primary motivation and potential outcome of reflective practice is asense of coherence, a deeper motivation for this practice is the innate desire forhappiness. Aristotle asserted that happiness is the meaning and the purpose of life, thewhole aim and end of human existence. Happiness is the ultimate state we desire,while other pursuits are wanted only as a means to its increase. Choices and decisionsare driven by the innate desire to be happy. Reflective practice strengthens the abilityto cultivate happiness. Increased happiness enhances a leader’s ability to transformself, groups and organizations.

This paper begins with a discussion about change, since the impact of acceleratedchange requires leadership responses that are constantly evolving. The second sectionexplores the incorporation of reflective practice in leadership efforts, and the need forconstant adaptability and creativity in leadership decisions. Reflective practice servesto identify implicit questions. Exposure of implicit questions, which are often person-ally biased and limiting, provides opportunities for expanding perspective andgenerating options. Questions, whether implicit or explicit, guide the direction ofchange. The importance and relevance for developing awareness of implicit questionsis to encourage the ability to generate new, often more conscious, explicit questions.How is it possible to direct change without awareness of the questions guiding itsdirection? The third section examines how the innate desire for happiness leads to andflows from our deepest questions and concerns. The final section reveals how onefunction of reflective practice is the cultivation of happiness. Ultimately happiness isa dynamic state which enhances personal and organizational change processes. Trans-formational and ethical characteristics are intrinsic to this dynamic state.

Change

We are living in a time of unprecedented and unpredictable change. Leaders facemany challenges accompanying such change. According to Watkins and Mohr (2001):‘We can expect more change to occur in our lifetimes than has occurred since thebeginning of civilization over ten thousand years ago’ (p. xv). As the illusion of a‘stable’ environment fades, ‘organizations are embracing the challenge of thriving ina world of constant change, realizing that change is not a force acting on organiza-tions, but the very water in which organizations swim’ (p. xxxii). Schwahn and Spady(1998) identify five dimensions of change that have altered in recent years: (1) ratherthan viewing change as a destination, it is now seen as a journey; (2) where oncechange was an event, it is now a process; (3) it is no longer episodic, but continuous;(4) although changes were once quite predictable, they are now near chaotic; and (5)change is no longer seen as dangerous to risk, but rather, required to survive (p. 2). Anunderstanding of the changing nature of change helps to explain the growing necessityfor the practice of self-reflection. It is essential to pause, integrate and reflect in orderto become aware of healthy responses to continuous, unpredictable and unprecedentedchange.

Cooperrider, Whitney and Stavros (2003) postulate that, in the past, change waspredominantly met from a deficit-based perspective, with the typical problem-solvingapproach. A deficit-based, traditional approach works well in solving technologicalproblems, including anything mechanical, electrical or chemical. It is an approach that

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treats the system as a machine. However, instead of this deficit-based approach,Cooperrider et al. (2003) encourage a strength-based approach because it is moreconducive to changing human systems or solving human system challenges. Thisappreciative approach treats the system as a whole organism.

The co-inquiry into the true, the good, the better, the possible will lead to faster, moredemocratic and energized change than will deficit-based inquiry into the broken and theproblematic. (Cooperrider, 2000, in Watkins & Mohr, 2001, p. xxix)

This affirmative inquiry contributes to positive change because ‘human systemsand organizations move in the direction of what they study’ (Cooperrider et al., 2003,p. 17). When people study problems and conflicts, the number and severity of theproblems they identify actually increase. But when we focus on human ideals andachievement, peak experiences and best practices, these things – and not the conflicts– tend to flourish (Whitney & Trosten-Bloom, 2003).

According to Frederickson (2003), who has been studying the life-enhancingeffects of positive emotions for over a decade, ‘When people feel good, their thinkingbecomes creative, integrative, flexible and open to information’ (p. 331). She proposesthat while negative emotions solve problems of immediate survival, ‘positiveemotions solve problems concerning personal growth and development’ (p. 332).Reflective practice nurtures abilities to decrease negative emotions and increasepositive ones (Seligman, 1998), particularly through the choice of inquiry.

Leadership and reflective practice

Fundamentally, leaders are people who change the world (Quinn, 2004), by making adifference. This notion of leadership pertains not only to those who have leadershiptitles; it applies to each and every human being. We have the capacity to change theworld by changing ourselves. Since we each contribute to change, learning to acceptresponsibility for our influence is essential.

Transformational leaders commit to beneficial change; change that makes theworld a better place. Quinn (2004) offers a framework for understanding transforma-tive leadership, which integrates reflective practices and ethical action. His approachto leadership supports the recognition that the capacity to transform, and therefore toinfluence and lead, is available to each of us. ‘We can transform our organizations bytransforming ourselves’ (p. ix).

Quinn (2004) describes leadership as ‘a temporary dynamic state’ (p. 11). When aperson enters this ‘creative personal state’ it ‘gives rise to a creative collective state’(p. 5). In order to enter this state we must be willing to transform. Transformationoften requires reflecting upon aspects of one’s self that might be difficult to face oruncomfortable to feel. ‘If there is a lot of suffering in you, it is difficult to listen toother people. First you have to look deeply into the nature of your anger, despair, andsuffering to free yourself, so you can be available to others’ (Hanh, 1993, p. 49). Theeffective leaders Quinn describes look deeply into themselves, they are ‘internallydirected’ (p. 22) in order to be available to others in their organization and therefore‘externally open’ (p. 22).

Transformation is about deep change. Deep change requires letting go of control.Quinn (2004) uses the analogy of an anchor. An anchor is a useful tool that keeps aship from aimless drifting. Responding to the present moment ‘means letting go of the

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existing self and allowing a new self to emerge’ (p. 65). It is time to cut away ouranchors and move forward into the storm of ‘real-time learning’ (p. 6). Quinn states:‘What we know from past experience is an asset, but what leads to successfultransformation is our capacity to learn in real time. While knowledge is useful, learn-ing is essential’ (p. 65). We must abandon our familiar ways. We must stop resistingchange.

When we stop resisting change, and choose to abandon familiar ways, we enter the‘fundamental state of leadership’ (Quinn, 2004). Often this requires facing our fears,making a commitment, and having ‘a willingness to embrace uncertainty’ (p. 11).‘Strangely we assert that it’s a particular characteristic of the human species to resistchange, even though we’re surrounded by tens of millions of other species that demon-strate wonderful capacities to grow, adapt, and change’ (Wheatley, 1999, p. 138). Wehave a great capacity and desire to grow, adapt, and change. ‘Any one of us has thepower to transform the organizations and systems of which we are a part’ (Quinn,2004, p. 10) and ‘influence stems from our own process of self-change’ (p. 11).

Quinn (2004) includes eight practices for entering the fundamental state of leader-ship. For the purpose of this short paper, the focus will be on ‘reflective action’.

When we take the time to integrate action and reflection, we begin to behave differently… As we become more purpose-centered, internally driven, other-focused, and exter-nally open, we more fully integrate who we are with what we are doing. At this point,what we are doing enlarges our best self, and our best self enlarges what we are doing.(p. 97)

In today’s culture, we are engulfed in action at the expense of reflection and contem-plation (Quinn, 2004). We have institutionalized this split. Present challenges neces-sitate integration, that is, to ‘live in a reciprocal relationship between action andreflection’ (p. 100). Engaging in contemplation and reflection when away from a task‘increases the capacity for mindfulness during the task’ (p. 100). The challenge is tobe both reflective and active. ‘We can do this by making a practice of regularlyreflecting on what is happening in our lives’ (p. 101). Eventually we act and learnsimultaneously, and ‘we are both mindful and energized while creating the life wewant to live’ (p. 100). The motivation for this integration arises from the purpose andmeaning for the change. ‘All change results from a change in meaning’ (Wheatley,1999, p. 147).

The innate desire for meaning contributes to internal change efforts. Reflectivepractice assists this continuous search for, and discovery of, meaning. Reframing themeaning of happiness arises through reflective practice, since the ability to discoverbenevolent motives, intentions and desires increases with reflective practice. Internalpractices promote synthesis of incoming information, increasing the ability to respondin favour of increased well-being. Reflective practice transforms the leader. A trans-formed leader has the capacity to inspire appreciation, encourage leadership, andenrich organizations. Self-awareness serves as a bridge between ever-increasingunpredictable stimuli and leadership that is informed by happiness.

Enhancing happiness

Misguided beliefs and common misconceptions about happiness are one of thegreatest sources of unhappiness. Aristotle (1998, p. 11) argued: ‘Will not the knowl-edge of happiness, then, have a great influence on life? Shall we not, like archers who

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have a mark to aim at, be more likely to hit upon what is right?’ Wisdom about happi-ness, and the accompanying responses to these insights, requires an inner knowingawakened through reflective practice.

Happiness contributes positively to transformation because, when properly under-stood, it exposes how our own happiness is inextricably joined with the happiness ofothers. This connection motivates ethical behaviour. Therefore, an essential character-istic of transformational leadership is a deep understanding of happiness.

Happiness has been given a variety of different meanings. Its semantic spacereaches from references to accidental circumstances such as luck or chance (Bates &Smelser, 2001), through full engagement and flow (Csikszentmihalyi, 1997), theachieving of goals by living according to our signature strengths and virtues (Seligman,2002), living our lives with meaning and purpose (Frankl, 1984), the by-product ofservice (Spitzer, 2000), and to happiness being a result of training the mind, innerpeace and altruism (Dalai Lama, 1999). Across the breadth of definitions, happinessis viewed, on the one hand, as an ideal that is outside the reach of human destiny, and,on the other hand, as a durable state that can be influenced and, in principle, achievedby human intention, awareness, thought and action.

Reflective practice creates more opportunities to choose happiness. ‘Happiness isdetermined more by one’s state of mind than by external events’ (Dalai Lama & Cutler,1998, p. 20). External events have the effect of lifting our mood for a while, but throughthe process that psychologists (Seligman, 2002) call ‘adaptation’ we soon return to ourcustomary level of happiness. This phenomenon has led researchers to question whatdetermines this baseline and what contributes to heightening it. The Dalai Lamacautions against the belief that genetics confer a finite amount of happiness. There isample evidence to support that happiness is not limited in this way. Levels of happinessare not pre-determined by genetic make-up. Happiness is an unlimited resource.

Even if genetic makeup plays a role in happiness, and the verdict is still out on howlarge that role is, there is general agreement among psychologists that no matter whatlevel of happiness we are endowed with by nature, there are steps we can take to workwith the ‘mind factor’, to enhance happiness. This is because moment-to-momenthappiness is largely determined by outlook (p. 22).

Seligman (1993) recognizes, ‘We should concentrate our time and energy on whatis within our realm of possibility for change’ (p. 77). The experience of happinessoften has very little to do with absolute conditions, ‘rather it is a function of how weperceive our situation, how satisfied we are with what we have’ (Dalai Lama & Cutler,1998, p. 22). Enhanced happiness depends on changing mind, and not necessarily onchanging physical conditions. Happiness can be achieved through training the ‘mind’,which is not ‘merely one’s cognitive ability or intellect’ but rather that ‘whichincludes intellect and feeling, heart and mind’ (p. 15). This training requires the ‘innerdiscipline’ to identify ‘factors which lead to happiness and factors which lead tosuffering’ in an effort to ‘gradually eliminate those factors which lead to suffering andcultivate those which lead to happiness’ (p. 15).

Happiness is a realistic objective and the pursuit of authentic happiness is a bene-ficial contribution to the world. ‘The search for happiness offers benefits not only forthe individual but for the individual’s family and for society at large’ (Dalai Lama &Cutler, 1998, p. 18). Accurately understanding happiness is necessary for increasingthe cultivation of happiness.

Spitzer (2000) offers a useful framework for understanding happiness, one whichsynthesizes philosophical, existential and psychological ideas about this complex

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phenomenon. According to Spitzer, happiness is divided into four types, each havingdifferent objectives, characteristics and a corresponding Latin word. In addition, eachtype differs according to its pervasiveness, endurance and depth (pp. 75–88).

The first level (H1) is immediate physical gratification (Latin: laetus). It refers tothe pleasure produced by an external stimulus (Spitzer, 2000). The stimulus isnormally concrete and tangible and the response is immediately gratifying and doesnot last very long. Usually there follows almost an instantaneous desire for more.Material possessions and sensorial pleasures are examples of this type of happiness.Seligman (2002) supports this description of H1 happiness when he focuses ondifferentiating between pleasure and happiness. The Dalai Lama and Cutler (1998)concur, ‘Happiness that depends mainly on physical pleasure is unstable; one day it’sthere, the next day it might not be’ (p. 33). We have many misconceptions andmistaken beliefs about happiness. This lack of awareness renders us vulnerable to theideas and beliefs extolled by media and consumerism. This confusion can lead tograve consequences, such as chronic addictions, and other forms of preventablesuffering.

The second level (H2) is ego gratification (Latin: felix). It refers to the ego gratifi-cation that comes from either achievement, or comparative advantage, or recognitionand popularity, or power and control (Spitzer, 2000). This second level of happinesscan be either healthy or compulsive. When it is complemented by higher types ofhappiness, it is not only healthy, but also invaluable. H2 becomes compulsive when itis the only type of happiness thought to be important or to give meaning to one’s life.For H2 to maintain health it cannot be an end in itself. Seligman (2002) identifies theconcept of ‘signature strengths’ which create an operable bridge between H2 and H3happiness. John Dewey (1933) suggests ‘to find out what one is fitted to do and tosecure an opportunity to do it is the key to happiness’ (p. 63).

The third level (H3) is making a contribution (Latin: beautitudo). It refers to thecontentment and exhilaration arising out of making a contribution to somebody orsomething beyond one’s self (Spitzer, 2000). H3 is a giving away of what is in theinner world (H2), giving one’s energy, time, and talent to the outer world to make it abetter place. This level of happiness requires an investment of our inner world intosomething bigger. We feel connected to what is beyond our inner world through thepositivity that we contribute to it. Existentialist psychologists and philosophers assertthat the central crisis of our times is the need for greater meaning (Frankl, 1984).According to Frankl, happiness comes in the back door, when we devote ourselves topursuing what is meaningful. Therefore, H3 happiness can be seen through itsabsence. When we lack the belief that we positively contribute to the world, then lifeceases to have meaning, which can lead to feelings of depression, aimlessness, empti-ness and despair. We share the innate desire to make a beneficial difference; toconnect our life to that which is more enduring. We contribute through doing as wellas through being.

H3 can prevent H2 from becoming an end in itself. H3 can act as the horizon forH2. When we truly allow H3 to be the major purpose in life, it will automatically makeH2 healthy and productive. However, without consciously choosing H3, H2 (compar-ison and competition) and H1 (transitory pleasures) are continual default mechanisms;those mistaken places we search for happiness. Consistently choosing H3 requiresself-awareness, consciousness, commitment and will-power. Ultimately, H3 happi-ness gives life true meaning and purpose. Reflective practices prevent the habitualreliance and subsequent dependence on happiness (H1 and H2) defaults.

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The fourth level of happiness (H4) refers to the joy that comes from being involvedwith something of ultimate significance (Latin: gaude or sublimity). We want to beinvolved in something of absolute, unconditional and infinite significance (Spitzer,2000). We long to experience ultimate Truth, Love, Goodness, Beauty and Being.This capacity and desire for the ultimate and perfect impel us toward continual self-transcendence in a search for freedom, wisdom, harmony and peace. It will have itseffects in the way we love, contribute to others, achieve and live. Life is filled withmeaning at this level of happiness. This movement from H1 through to H4 can becompared to the movement described by Buber (1970) from I-it, to I-thou, to I-Thou.The focus of concern moves from one of personal gratification with possessions andpleasures, to achievements and competitiveness, to love and depth of relationship andfinally to the concern for, and relationship to, the unconditional, absolute, perfect andinfinite. Similarly, The Dalai Lama (1999) defines happiness as an inner sense ofpeace. ‘The peace I am describing is rooted in concern for others and involves a highdegree of sensitivity and feeling. I attribute my sense of peace to the effort to developconcern for others’ (p. 55). Happiness is ‘a deep sense of fulfillment, accompanied bya sense of peace and a host of positive qualities such as altruism’ (Dalai Lama andGoleman, 2003, p. 85). Pleasure ‘exhausts itself in the enjoying, just like a candle thatburns down and disappears’, whereas happiness is a deep sense of fulfillment which‘does not depend upon time, location or objects. It is a state of mind that grows themore one experiences it’ and requires that ‘we disentangle ourselves from the influ-ence of destructive emotions’ and cultivate ‘inner stability, clarity, and fulfillment’ (p.85). This disentanglement process requires the ‘pause’ inherent in self-reflection, therecognition that there is choice in our response to any given situation. The leader ‘whois completely at peace and free from disturbing emotions has a much greater sensitiv-ity and concern towards others’ happiness and suffering – whereas a distracted andconfused person is unaware’ (p. 84). Transformative leadership includes great concernfor others, reflection on conscious appreciative questions and expansive knowledgeabout authentic happiness.

The Dalai Lama (2003, p. 112) uses an analogy describing how a limited under-standing of happiness decreases the ability to choose it.

It’s a bit like you’ve lost something and you decide that the object is in this room. There-fore you’ve already fixed your parameters; you’ve precluded the possibility of its beingoutside the room. Although you are not finding it, you continue to assume that it is stillhidden somewhere in the room.

Happiness is often sought in limited or inadequate places. Reflective practiceincorporates mindful questions for expanding the search, enhancing the discovery ofhappiness.

Conclusion

Transformative leadership entails positively responding to unprecedented and unpre-dictable change. To ensure adaptive and ethical responses, reflective practice is essen-tial. Reflective practice leads to a broad perspective about happiness. Understandinghow happiness is an innate motivator, and its relationship to our deep desire for mean-ing, contributes to a leader’s ability to influence change. Change is inevitable, but thedirection for change is a choice for transformational leaders. We influence the direction

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of change through self-transformation. Transformative leadership demands integrityand coherence amongst beliefs, thoughts, feelings and actions.

Reflective practices contribute to a leader’s ability to successfully integratephysical, psychological, and emotional qualities so that the mind becomes lucid andclear. ‘Mindfulness is experiencing the body, mind, and spirit in the same place at thesame time’ (Dalai Lama and Goleman, 2003, p. 85). Disentangling disturbing internalinconsistencies enables the transformative leader to act from a place of clarity with amuch greater sensitivity and concern for others’ happiness and suffering. It was Platowho once argued ‘the unexamined life is not worth living’. However, today’s trans-formational leaders need both being and doing. Therefore, a response to Plato mightbe ‘the unlived life is not worth examining’. Leadership requires both self-reflectionas well as external engagement. However, since action intrinsically arises from whowe are, and ‘what we see around us depends on our own state of being’ (Quinn, 2004,p. 23), self-awareness, cultivated through reflective practice, is essential for contrib-uting to consistent and sustainable ethical change.

Essential intentions for reflective practice are awareness, clarity and an arisingdeep sense of fulfillment. This ‘deep sense of fulfillment does not depend upon time,location, or objects. It is a state of mind that grows the more one experiences it’(Goleman, 2004, p. 84). Embracing this understanding awakens deeper motivation,which results in an increase in principled action.

The innate pursuit of happiness greatly influences the direction of change. Whenfaced with a multitude of choices, reframing our understanding of happiness helps uschoose wisely. Approaching our daily decisions and choices with the question ‘Willthis serve authentic (H3 and H4) happiness?’ shifts the focus from what we aredenying ourselves (in the form of H1 and H2 happiness) to what we are ultimatelyseeking, which is ‘a state of happiness that remains, despite life’s ups and downs andnormal fluctuations of mood, as part of the very matrix of our being’ (Dalai Lama andCutler, 1998, p. 36).

Happiness is a choice, and in order to choose happiness all we need is a mind. ‘Atthis very moment we have a mind, which is all the basic equipment we need to achievecomplete happiness’ (Dalai Lama & Cutler, 1998, p. 37). ‘The first step in seekinghappiness is learning’ (p. 38). Reflective practice is a necessary ingredient in thisprocess of life-long learning. ‘Achieving genuine happiness may require bringingabout a transformation in your outlook, your way of thinking, and this is not a simplematter. It requires the application of so many different factors from different direc-tions’ (pp. 42–43). Education is ‘a very important factor for ensuring a successful andhappy life’ (p. 48). This is not necessarily a formal or institutionalized education, butrather ‘deliberately selecting and focusing on positive mental states and challengingnegative mental states’ (p. 44). This requires inner discipline. ‘Inner discipline is thefundamental method for achieving happiness’ (p. 311). It ‘involves combatingnegative states of mind such as anger, hatred, and greed, and cultivating positive statessuch as kindness, compassion, and tolerance’ (p. 311). A happy life is ‘built on afoundation of a calm, stable state of mind’ (p. 311). Emotions that obscure this clarity‘are not inherently part of the fundamental nature of the mind’ (Dalai Lama &Goleman, 2003, p. 86).

Reflective practice incorporates the means for enhancing a stable state of mind. Toprogress from a disordered state to a calm one requires a belief in the meaning for thechange. According to Wheatley (1999), ‘Meaning is created by the process of self-reference. We change only if we decide that the change is meaningful to who we are.

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Will it help us become who we want to be? Or gain us more of what we think we needto preserve ourselves?’ (pp. 147–148). Meaning leads to, and flows from, happiness.

Happiness, when rightly understood, motivates and awakens a deep desire tomature and evolve as authentic human beings, discovering our signature strengths andvirtues (Seligman, 2002), thereby connecting with the meaning in our lives (Frankl,1984), and enhancing our ability to contribute and serve others (Spitzer, 2000). Ulti-mately, happiness is altruistic (Dalai Lama, 2004). Leaders’ awareness of happiness,constantly renewed and clarified through reflective practice, profoundly influences thedirection of change, encouraging action that is ethical as well as beneficially transfor-mational.

Notes on contributorBorn into a family where questioning and self-reflection were valued and encouraged, LilliRuth Rosenberg developed an open and inquisitive mind. Lilli displays an on-going curiosityabout the art of asking questions that lead to and flow from the innate qualities of being human.Lilli is a pracademic – passionate about her academic pursuits and the subsequent complimen-tary practical applications. She is an adjunct professor at Gonzaga University in the Master ofLeadership and Master of Counselling departments, while conducting a lively psychotherapypractice in Nelson, British Columbia. The major focus of her research is the interrelationshipbetween transformational learning and authentic happiness.

Lilli has lived in an intentional community for 15 years, where the group utilizes a consen-sus model of decision making. She is an Appreciative Inquiry facilitator; internationally certi-fied EMDR practitioner; blessed mother of Solomon, Isaac, Rachel; and has joyfully played ina Marimba Band for 18 years.

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