Identification, there will be little room in our psychic space for either laterally or vertically related organizational members. Extension motivation will continue to remain only an exhortation, and never achieve a real take off. Identification with the woes and worries of others is positively correlated with mis-identification from one’s own self-oriented concerns. One of the best historical working models of this principle is the life of Buddha. True leadership depends, in a large measure, on one’s capacity for such mis-identification.
After repeating this set of affirmations, consisting of four identifications and a final identification a number of times, one should try to concentrate on a steady, luminous spherical core in the psychic heart center. Or it could be imagined as a steady, effulgent flame. Alternately, for some it could be a luminous personality like the Christ or the Buddha or any chosen deity depending on one’s mental affinity. In each case it is not the object or individual which is the real purpose of concentration – but the pure consciousness which it symbolizes. Through practice (and, of course, supported by regular reading of and reflection on relevant literature), when our ability to visualize and rally around this inner core of pure consciousness i.e. the true Self, undistributed by the turmoils of the body-mind-senses-intellect quartet, becomes fairly stable, we may strive to see the same core in others – our colleagues, or friends and even our foes. This progress can be achieved because the theory behind the exercise offered above is that the manager is de-egoizing from his small, unripe, executive self and re-Egoizing in the bigger, ripe, witness Self. Such a balancing effort is the key to the reduction of pettiness in organizations, and to the restoration of dignity in work life.
Usually, in the early phases of our efforts, we shall fail to do this when we are in physical proximity to our colleagues. So we may try the process repeat again that the fallacy imbedded in such in conclusion is that we mistake the ultimate end state achieved only by a few great souls in world history for the prolonged actual process. The true import for an organizational member, if he or she were to embark on this exercise for liberation founded on the true Self, is that the member should slowly begin to be liberated from the burning effects of jealousy, the gnawing effects of pride, the choking effect of intrigue, the stifling effects of attempts to outbid others, the debasing effects of greed, the intoxicating effects of power, the demoralizing effects of a cherished reward not received, and the like. His or her higher Self stands far above these turbid waters of the empirical or lower self. It is unfortunate that professional literature scarcely acknowledges these musky aspects of so called self-awareness. But who should not wish to liberate himself from these processes of inner destruction once it is appreciated that it is not sufficient to accept these features as only natural for humans to exhibit. Viewed in this way, the working implications of the concept of true Self are entirely practical and vital.
Conclusion: Disidentification and Re-identification
It is psychological truth that we are enslaved or dominated by that with which we identify ourselves. We as parents normally feel disinclined to eat our food if our children go hungry even or a day. But our throats are not choked by the sight or thought of so many naked children on the streets of our cities who go hungry day after day. We lose sleep awaiting the news of a promotion, but the plight of numberless unemployed individuals does not cause even a flutter in our hearts. Thus, though unaware, we are continually and overwhelmingly identifying ourselves with certain aspects of our existence while, conversely, dis-identifying from others. The line drawn between the two sets self evident and we need not dwell on it here.