A Model for Wise Decision-Making Based on Spiritual Principles

Gary J. Boelhower

The College of St. Scholastica

30 E Saint Andrews St., Duluth, MN 55803

gboelhow@css.edu

218-724-4985

A Model for Wise Decision Making Based on Spiritual Principles

Abstract

Wise decision-making requires two key dimensions: a process or set of operating

procedures and a set of criteria upon which to base judgments. This paper will propose

one such process and set of criteria based on core wisdom principles that are common

themes found across spiritual traditions of the world. The process will be open to and will

intentionally invite the perspectives of other traditions, so that a self-transforming process

for discernment is envisioned. The following core wisdom principles that permeate

diverse spiritual traditions will be explored: 1. respect all persons, 2. appreciate the

wholeness of human being, 3. value inner wisdom and personal experience, 4. attend to

preservation and transformation. Drawing out the implications of each of these core

themes, operating principles for the decision-making and criteria for judgment will be

identified.

Key words: decision, wisdom, spirituality, principle, judgment, leader

A Model for Wise Decision Making Based on Spiritual Principles

At the foundation of leadership excellence is the ability to make wise decisions.

Recent immoral actions of leaders in every aspect of society, from church to business,

from politics to sports, remind us that principles and commandments and mission

statements are not enough. The boldest visions for a meaningful life and a just world

need to be implemented in the daily difficult struggle of everyday decisions. In

attempting to make wise choices, what does a wise leader consider? This paper provides

the broad outlines of a model for making wise decisions based on wisdom principles from

the religions of the world. It identifies four key principles common to diverse cultures

and spiritual traditions and articulates operating procedures and criteria for making wise

decisions that emanate from these principles.

In the heat of decision-making, one faces the challenge of incarnating one’s

character and identity. Wisdom requires conscious, intentional and reflective living based

on one’s values and priorities. It means practicing in words and actions who one wants to

be.

The search for wisdom is the central question that runs like a deep river through

every epoch of human history. Philosophers, priests, poets and shamans gather at the

river throughout time. Their advice, prayers and rituals are an attempt to dip into the flow

of wisdom and channel this life-giving water into the ambiguities, sorrows, and joys of

their community. Every religious tradition tries to put into words the deepest meanings

of life, to tell a story that gives direction and purpose to each person’s existence and joins

them together with a larger sense of community meaning. In an attentive study of the

religions of the world, one is startled again and again by the commonalities of practical

wisdom across the traditions even when there are clear differences in understanding

ultimate reality. Stephen Hall (2010: 34) in Wisdom: From Philosophy to Neuroscience

speaks about this commonality.

As distinct as these schools of thought are, it is their deeper congruences that

begin to coalesce around a time-tested, culturally heterogeneous, geographically

far-flung, yet surprisingly universal concept of wisdom. East or West, they all

embrace social justice and insist on a code of public morality. They embrace an

altruism that benefits the many. They try to dissociate individual needs and

desires from the common good, and strive to master the emotions that urge

immediate sensory gratification.

Sages and seers around the world and throughout history have articulated fundamental

themes of wisdom that apply in every time and every place. The limits of this paper will

not allow the exploration of how and where these common wisdom themes arise in the

sacred writings, doctrines, traditions and rituals of the religions of the world. Only a few

instructive examples from diverse traditions will be provided for each principle to show

how each of the wisdom themes is embedded in the major spiritual traditions.

Renewed Openness to Spiritual Wisdom

In the present age, there is a renewed recognition of the importance of spirituality

and spiritual wisdom. Many organizations are making space in symbolic and practical

ways for the insights of religion and the values of spirituality to be brought into the

workplace. Martin and Hafer (2009: 249) in “Models of Emotional Intelligence, Spiritual

Intelligence and Performance: A Test of Tischler, Biberman, and McKeage” assert that

“workplace spirituality is now a mainstream management and leadership research

interest” that includes diverse dimensions such as “a team’s sense of community,

alignment with organizational values, sense of contribution to society, enjoyment at

work, and opportunities of inner life…” These dimensions and others are being explored

in numerous ways by a plethora of authors writing about the integration of spirituality in

work. This explosion of interest can be seen in academic centers and non-profit institutes

around the world that are researching and providing training to support the movement of

spiritual integration in organizational life. Examples include the Centre for Spirituality

and the Workplace in the Sobey School of Business at Saint Mary's University in Nova

Scotia; the Yale Center for Faith and Culture with its Ethics and Spirituality in the

Workplace program; Princeton’s Faith and Work Initiative, the Tyson Center for Faith

and Spirituality in the Workplace in the Walton College of Business at the University of

Arkansas; The Center for Spirituality at Work in Colorado; the Center for Workplace

Spirituality at Seton Hall University in New Jersey and the Center for Spirituality and

Leadership at Marian University in Wisconsin.

The mounting interest in spirituality and the commonality of the wisdom themes

doesn’t mean that the process of decision-making is easy. It is never like applying an

infallible formula or following a precise recipe. However, the common themes of

wisdom provide guideposts and cairns to help one see a way forward. Wise living

requires that individuals do the difficult work of interpreting this common wisdom into

the concrete and unique circumstances of their personal and organizational lives.

Ultimately, it means making decisions reflectively, living on purpose.

Wise decisions are a response, not a reaction. One makes wise decisions by

observing the uniqueness of a situation and the persons involved, recognizing

alternatives, weighing options, and making a way forward. Sometimes this all happens in

an instant; other times it is a lengthy reflective process involving significant research and

cross-functional team input. Whatever the personal or organizational context of the

decision, all persons are faced with the challenge of deciding wisely.

What’s the right decision? What will lead an individual or an organization down

the right path? Some of these decisions are very important—hiring a new key leader,

enrolling a child in a specialty magnet school, stepping into a board position of a not-for-

profit agency in the community, or developing a new product. Even the small decisions—

taking time to attentively listen to an employee who has a new idea about the production

process, walking down the hall to have a conversation with a colleague with whom one is

in conflict rather than firing off an email, making a date with one’s partner in the middle

of a very busy stretch of work, doing homework with a child—can have a very significant

impact on another’s life or the life of an organization.

In the process of decision-making, wise leaders are conscious and intentional

about living their values and priorities, putting their faith into practice, while integrating

the mission and vision of an organization into the issues of daily commerce. In the heat

of discernment, one faces the enfleshment of one’s character as an individual and as a

corporate body. Leaders face their own integrity, determining what actions or judgments

are congruent with their identity and vision of the world. This process of discerning

wisdom is equally important for individuals and organizations of all kinds: corporate

leaders, parents, civil servants, community volunteers, families, unions, NGOs, and

multinational corporations.

Key Dimensions of Wise Decision-Making: Process and Criteria

Wise decision-making requires two key dimensions: a process for reflective and

thorough consideration and a set of criteria upon which to base judgments. The process

defines important steps for discernment. Who should be involved in decision-making?

What kinds of questions need to be asked? How shall these questions be considered?

The set of criteria provide the foundation for making judgments, the standards against

which the various options will be compared. This paper will propose a set of operating

procedures to guide the process of decision-making and a set of criteria by which to test

the options or alternatives in the decision-making process. Both the process and the

criteria will be based on four core wisdom principles or themes that are consistent, clear

threads in several religious traditions across the world. The four principles are: 1. respect

all persons, 2. appreciate the wholeness of human being, 3. value inner wisdom and

personal experience, 4. attend to preservation and transformation. Developed from each

of these themes are two procedural suggestions for a wise decision-making process and

two criteria to help in making judgments. The procedures for wise decision-making open

an individual or team to creative alternatives; they are not envisioned as a fixed, lock-step

regimen. Rather, they suggest certain considerations, helpful ways of asking questions,

methods for deep listening and practices for exploring concrete reality that might be

instrumental in reaching a wise decision.

Criteria for making wise judgments are also suggested. A criterion is a standard

or test that needs to be met. Whereas the standard operating procedures help one

identify how one might go about making wise decisions, the criteria identify the ultimate

measures for what is wise. Applying these criteria often requires weighing risks and

benefits, sensing what is good and appropriate, being attentive to fundamental rights and

duties. Sometimes, the criteria will seem to be in conflict with each other. One criterion

may have more weight in a particular situation than another. Sometimes all five of the

criteria will line up in support of a particular decision. As noted previously, having a set

of standard operating procedures for wise decision making and a set of criteria for

judging the wisdom of a decision does not make the work of practical wisdom less

difficult. However, it grounds this work of making difficult decisions wisely and gives it

a sure footing. When one uses these procedures and criteria, one knows that key

questions and values that have been proven to be helpful across the ages and among a

broad diversity of peoples and faith perspectives are being asked and considered.

Although four core themes of common wisdom are delineated in this paper, it

does not suggest that these are the only central threads of the wisdom traditions across

cultures and religions. Rather, it is hoped that the operating principles and criteria here

articulated will be an effective starting point for discernment that might open out into

further considerations and integrate spiritual traditions into everyday decision-making.

On both an individual and organizational level, these themes and their related procedures

and criteria will help one weigh options, search for truth, and make judgments among

competing possibilities or ways of thinking and acting. For many, this process of wise

decision-making is seen as the attempt to hear the creative, transformative call of God

luring persons and organizations into the best possible future. However one articulates a

higher power or encompassing reality, the aim of this model is to help one move forward

individually or organizationally using a respectful, reflective process that welcomes and

engages the world’s spiritual traditions. As one becomes acquainted with this model and

uses it in several situations, one may wish to add themes and questions. One may

articulate additional operating procedures that fit in a particular organization and help in

its unique circumstances to access the wisdom of common humanity. One may identify

other criteria that integrate additional dimensions of the history of human wisdom.

Ultimately, practical wisdom is not about following a procedure or applying a

criterion; it requires the transformation of consciousness. Cynthia Bourgeault (2008: 24)

in The Wisdom Jesus articulates this transformation with these “timeless and deeply

personal questions: What does it mean to die before you die? How do you go about

losing your little life to find the bigger one? Is it possible to live on this planet with a

generosity, abundance, fearlessness, and beauty that mirror Divine Being itself?” Of

course, this transformation of consciousness is a life-long process. It takes practice and

more practice and more practice to learn to respond in one’s everyday circumstances with

deep listening and unconditional love, openness and healing, empathic sensitivity and

clear mindedness, fully present in the moment and open to the new.

For organizations, this transformed consciousness means that decisions will be

made with an expanded set of criteria that include not only financial considerations but

measures of employee satisfaction and well being, as well as the assessment of the

organization’s impact on the human and natural communities. It is no longer responsible

to focus on one bottom line; organizations must be required not only to provide dividends

for shareholders but respectful workplaces for employees and caring, sustainable

communities.

The kind of wise decision-making envisioned in this model is consistent with the

idea of The Servant as Leader envisioned by Robert Greenleaf (1970, 1991) who listens

deeply, looks for the transformative possibilities, asks about the wellness and autonomy

of the whole community, takes time to hear people’s stories, and keeps learning. When

one makes decisions using this comprehensive model for wise discernment, one will

transform the organizational structures and practices that keep the focus on the financial

bottom line without an equal focus on the outcomes for employees and the ecological

system upon which human well-being and life itself depends. If organizations

continue to opt for either/or, the plight of the human community looks bleak. Leaders

with more holistic models of leadership have the possibility of being a leaven, a mustard

seed, in their own communities and areas of influence. New models of leadership--

servant leadership (Robert Greenleaf, The Servant as Leader, 1970, 1991), authentic

leadership (Bill George, Authentic Leadership, 2004), compassionate leadership (Craig

Johnson, Meeting the Ethical Challenge of Leadership, 2001), primal leadership (Daniel

Goleman, Primal Leadership, 2004)--are essential to healing the gaping wounds that the

old models of leadership have and are still inflicting on persons, communities and the

earth.

The transformation of consciousness comes over time as one practices using the

procedures and criteria for wise decision-making. Years of disciplined application of

these methods and standards leads to their internalization, so that it becomes natural to

approach decisions in this way. In the meantime, the operating procedures for wise

decision making are important in both personal and organizational contexts because when

one is in crisis, one’s vision often narrows. Procedures that open persons to creative

alternatives are needed to facilitate the recognition of the full complexity and possibility

of the reality within which decisions are made. As the importance of a decision

increases, so also does the tension and anxiety of those who are making the decision. If a

short timeframe for consideration is added to the situation, there is often tremendous

pressure to stay within established paradigms and mindsets. Given the pressures of

everyday decisional contexts, these procedures and criteria for wise decision-making

provide an important model that can be applied uniquely to a broad diversity of

organizations and circumstances.

Spiritual Principle One: Respect All Persons

A wise decision-making process grounded in the spiritual principles of the

religions of the world must respect the diversity and uniqueness of persons, listening

especially to the perspectives of the marginalized and disenfranchised. This principle of

respect for persons is woven throughout the writings and practices of Hinduism,

Buddhism and Jainism which share the central guiding principle of non-violence or non-

harming (ahimsa). One important and concise articulation of this principle can be found

in the Yoga Sutras of Patanjali (Bharati, Swami Jnaneshvara). Written over 2000 years

ago, it condenses more ancient teachings and practices of Hinduism as it states:

Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from

stealing (asteya), walking in awareness of the highest reality (brahmacharya), and non-

possessiveness or non-grasping with the senses (aparigraha) are the five yamas, or codes

of self-regulation or restraint, and are the first of the eight steps of Yoga.

(http://www.swamij.com/pdf/yogasutrasinterpretive.pdf)

This first guideline for right living means respecting and loving oneself and

others. Non-harming is understood as a universal principle, applying to everyone, no

matter the time, place, or particular nature or character of the living being. All are to be

acknowledged and respected. As a person learns to live in this non-harming way,

relationships with others become less filled with conflict or anxiety; they become more

truthful, forthright and marked by true listening.

Respect for all persons is also a key dimension of the Jewish wisdom tradition. It

emphasizes the universality of wisdom. Wisdom is not owned by the priests, kings,

prophets or judges. One need not consult some holy seer because each person can access

wisdom. The wisdom tradition emphasizes that the divine reveals wisdom not to some

elect authority but to all who seek it. Wisdom is universal and international; no office,

institution or person holds the monopoly on it. Thus, for the Jewish wisdom tradition,

every voice is important to access wisdom. This tradition is in sharp contrast to other

strands of writing in the Hebrew scriptures, traditions that focus on the divine election of

the monarch or the priority of the law and its interpretations.

This central thread of respect is also

This foundation of radical inclusivity of diverse human experience evident in the

Jewish, Hindu, Buddhist and Jain traditions, as well as many other spiritual paths, implies

two operating procedures: 1. expand the listening the process, and 2. create seats at the

table for the marginalized. As far as possible, representatives from all the stakeholders

should have a voice because their divergent perspectives allow us to see reality more

fully. However, increasing the number of seats around the table does not necessarily lead

to listening. There are particular ways in which deep listening to difference can be

enhanced through the process of dialogue. Through the pioneering work of David Bohm

(On Dialogue, 2004) and the efforts of William Isaacs (Dialogue and the Art of Thinking

Together, 1999) and the Dialogue Project at MIT, there is a growing body of literature

that explores the practical strategies and procedures for hearing the deeper wisdom in a

community of persons. The dialogue process facilitates attentive listening to the voices

of difference and focuses the energy of the group toward a collective intelligence that

goes beyond polarization. In Dialogue and the Art of Thinking Together, Isaacs (1999)

describes dialogue as

a conversation in which people think together in relationship. Thinking

together implies that you no longer take your own position as final. You

relax your grip on certainty and listen to the possibilities that result

simply from being in a relationship with others—possibilities that might

not otherwise have occurred.

To access the deeper wisdom that comes from attentiveness to difference, dialogue

practice involves 1. speaking one’ voice with honesty and integrity, 2. listening to the

voices of others and to the voice of the whole with genuine openness, and 3. suspending

one’s own presuppositions, assumptions and judgments to allow new thought to happen.

The second operating procedure that emanates from this principle of respect for

all person is to intentionally provide seats at the table for a diversity of voices,

particularly perspectives that come from the margins. A discernment process that leads

to practical wisdom will listen attentively to those who often are assumed to have nothing

important to say. It is a process that values the voices of difference and takes time to hear

their stories. In order for the discernment process to fruitfully serve the search for truth,

it must be marked not by exclusion but by intentional, hospitable and attentive inclusion.

The principle of respect for persons implies two criteria for judgment: 1. choose

what will contribute to the common good, and 2. choose what will take into account the

poor and the powerless. The wise judgment brings about good for the whole community

rather than for one segment of it. This criterion pays attention to the diversity of stake

holders, especially those who don’t usually have a voice. The wise judgment also gives

preference to the poor and oppressed, the powerless and the marginalized. Robert

Greenleaf (1970, 7), the father of servant leadership, expresses this perspective well when

he says that the best test of a leader’s decisions will include the consideration: “And,

what is the effect on the least privileged in society; will he benefit, or, at least, will he not

be further deprived?”

The business case for decision-making that invites a diversity of voices is

summarized well by Andre Delbecq (1963, 14) in “Bureaucracy, Leadership and

Decision Making”:

These studies suggest that leadership-sharing results in group performances

generally regarded as "better" in our society. When performance is measured, it is,

in the long run, higher; when cohesiveness is measured, it is stronger; and when

interpersonal effect is measured, it is more friendly. Further, such ego-

involvement as is provided by participation purportedly has important corollary

benefits for fulfilling motivational needs.

Spiritual Principle Two: Appreciate the Wholeness of Human Being

The second core wisdom principle evident across spiritual traditions is to

appreciate the wholeness of human being. This theme is evident in the diversity of Hindu

and Buddhist schools. Various forms of Buddhism emphasize different aspects of the

person and ways to enlightenment. Similarly, there are many different kinds of yoga.

Although there are fundamental commonalities in yoga philosophy, the different forms of

yoga focus on diverse modes of spiritual practice. Jnana yoga accentuates the

development of the analytical powers of the mind. Bhakti yoga focuses on devotion and

outpouring of the soul. Raja yoga emphasizes a particular method of meditation. Hatha

yoga centers on the practice of physical postures as a way to spiritual perfection.

Kundalini yoga concentrates on the psychic centers of energy or the chakras.

This appreciation for the wholeness of persons is also manifest in the Jewish

wisdom tradition and the Christian scriptures. Jewish wisdom focuses on the fullness of

life as the ultimate goal of the human person. The Book of Proverbs has countless

examples of wise choices that cover the full range of human experience, from friendship

to investing, from disciplining children to treatment of livestock. Walter Brueggemann

(1972, 15) in one of the central expositions of the Jewish wisdom tradition explains this

fullness of life as referring “to all the assets—emotional, physical, psychical, social,

spiritual—which permit joy and security and wholeness.” One comes to wisdom

through the engagement of all the ways of knowing. Wisdom isn’t comprised only of

cognitive understanding, but includes physical security as well as emotional and spiritual

wellness.

Appreciation for the fullness of the person is also the bedrock of the Christian

scriptures. The most fundamental tenet of Christian theology is the incarnation—that the

Word takes flesh in Jesus, that God is embodied in him. In this embodiment not only is

God revealed but the fullness of humanness is revealed. Human personhood reaches its

apotheosis. God reveals in Jesus the kind of human life that fully reflects the image and

likeness of God. In the Christian scriptures, Jesus is presented as an integrated, whole

person. He has considerable intellectual intelligence and is able to synthesize the heart of

Jewish tradition, critically analyze legal systems and political structures, and articulate in

creative ways a radical new vision of the covenant. The Christian scriptures also give a

picture of a Jesus who has broad emotional intelligence, a person who fully feels human

emotion: empathy with the woman taken in adultery, deep sadness with Martha and Mary

at the death of their brother Lazarus, profound affection for children and for his disciples,

lamentation over Jerusalem, bold anger at the money changers in the temple, joyful

participation in banquets and wedding feasts. Finally, in the gospel portrait of Jesus, one

sees a person who is well acquainted with silence, seeks out solitude, and takes his

friends off to be alone. In Jesus one finds a person whose spiritual intelligence is

profound. In short, the gospels present a whole human being who values the range of

human emotion, who exhibits insightful rationality, and whose heart is attentive to the

movement of the spirit and the voice of God.

This foundational principle of appreciation for the wholeness of human persons

suggests a discernment process that intentionally and artistically integrates modes of

consideration and deep reflection that include reason and analysis, intuition and aesthetic

knowing, as well as silence and being in prayer and meditation together. A wise

discernment process must integrate mind, heart, and soul. This process requires

discussion, debate, and argument. One must bring to bear on any issue or question the

depth of intellect and reason. One must also identify with others, feel, and sense. One

must bring to bear on any issue or question the fullness of one’s heart knowing, one’s

intuitive and artistic grasp of reality.

There are many examples of great discoveries and inventions and new

understandings that come from heart knowledge. Parker Palmer (1998, 55) tells the story

of Barbara McClintock whose research and intuition led to one of the greatest discoveries

in genetics.

McClintock, who died in 1992 at age ninety, became fascinated early in her career

with the mysteries of genetic transposition. Though her research was often

dismissed as wildly unorthodox, she pursued it into discoveries that changed the

map of modern genetics, and she was honored in 1983 with a Nobel Prize.

When speaking about her research and how she was able to see so much more deeply into

the mysteries of genetics than her colleagues, McClintock talks about hearing “what the

material has to say to you.” She talks about the openness to “let it come to you.” She

says that good research depends on having a “feeling for the organism.”

As one commentator puts it, McClintock “gained valuable knowledge by

empathizing with her corn plants, submerging herself in their knowledge and

dissolving the boundary between object and observer.

If one looks closely at her work, one also sees exacting analytical reasoning and

meticulous data gathering. A responsible process of discernment will not jettison reason

but integrate it with the ways of knowing of the heart. Finally, a discernment process is

grounded in the spiritual wisdom of the wholeness of persons will open the space of

consideration to include silence or meditation or prayer.

There are two key practical procedures for wise decision-making that flow from

this spiritual principle focused on wholeness. First, integrate rationale discussion and

empirical analysis with stories, case studies, and artistic expressions. A thorough

discernment process will intentionally welcome into consideration philosophical

arguments, critical essays, scientific data, empirical observation, oral histories, stories of

those most affected by the issue at hand, songs or visual images that connect one to the

experiences of those who have a stake in this issue, and silence that allows all of this

material to work on the mind, heart and soul of the community. Invite participants to

share ideas as well as feelings, to share in spoken word, song, visual image, ritual, or

prayer. Create a climate in which sharing in these different modalities is encouraged and

appreciated. This entails such simple things as asking persons dealing with a

controversial issue not only what they think, but also what they feel. It means inviting

music, sculpture, story. It means requiring research, personal journaling, interviewing,

and artistic exploration.

The second practical guideline that is implied in this spiritual principle must be

made explicit because it is so counter-cultural, it is the invitation to silence in the

discernment process. The dis-ease with silence in Western culture must be addressed

with patience and persistence. No more than seven seconds of silence is allowed in most

social situations. At about five seconds people start feeling anxiety already; and at seven

seconds almost always someone feels impelled to speak. A key practical guideline to

wise discernment is to allow plenty of time for silence.

Parker Palmer in A Hidden Wholeness (2004) offers an effective model for

personal exploration where there is plenty of room for silence. Based on the Quaker

clearness committee process, he calls it a circle of trust. The process allows the

individual to listen to their own inner teacher as they are surrounded with supportive,

patient fellow-explorers. In a circle of trust, there is no advice giving and no sharing of

experience. Only questions are allowed, questions that will help the focus person explore

their own wisdom. Palmer (A Hidden Wholeness, 27) says: “Instead, a circle of trust

holds us in a space where we can make our own discernments, in our own way and time,

in the encouraging and challenging presence of other people. In my facilitation of these

circles of trust, I have found that there is often more silence as the process deepens for the

focus person. The gathering usually experiences a sense of awe and respect for the inner

workings of the human spirit in these silent moments of genuine exploration.

In short, the operating principles for wise decision-making implicit in this fullness

of the human person invite and nurture all the ways of knowing: body, mind, and heart.

Integrated whole persons who intentionally consider the options in a difficult situation

using intellectual, emotional and spiritual intelligence will likely make a wise choice.

The criteria for judgment evoked by this focus on human wholeness are to 1.

choose that which values the whole person, and 2. choose that which leads to balance and

integration. The wise decision will take into account not only the physical resources

required by a decision or its physical consequences. Wise persons are concerned about

the psychological, emotional, and spiritual effects of decisions. For example, wise

decision-making based on these criteria requires organizations to ask how the production

schedule will affect the lives of employees, how collaboration in roles and

responsibilities can provide flexibility, how the organization of work can facilitate

creativity and innovation, how special circumstances (e.g. caring for an elderly parent or

a special-needs child) in families can be addressed with compassion and fairness, etc.

Wise decisions lead to more balanced lifestyles, respect physical limits, and encourage

the meaningful integration of the elements of one’s life. Parker Palmer (2004, 8), author

of A Hidden Wholeness, expresses this criterion in terms of integrity. He says, “When we

understand integrity for what it is, we stop obsessing over codes of conduct and embark

on the more demanding journey toward being whole.” That journey, Palmer explains,

means joining role and soul, what one does with who one is, being the same person on

the outside as on the inside. Palmer (2004, 21) provides this prescription for wise

decision-making within organizations:

In fact, when we live by the soul’s imperatives, we gain the courage to serve

institutions more faithfully, to help them resist their tendency to default on their

own missions. … As adults, we must achieve a complex integration that spans the

contradictions between inner and outer reality, that supports both personal

integrity and the common good.

Spiritual Principle Three: Value Inner Wisdom and Personal Experience

The third core wisdom principle evident across spiritual traditions is to value

inner wisdom and personal experience. A diversity of ancient cultural and religious

traditions speaks with a common voice about this wisdom that resides within each one of

us. Whether one looks at ancient Egypt or Africa or Babylonia, one finds examples of

proverbs, riddles and stories that are based on keen observation of humans and their

environment, and reflect on what brings happiness and true fulfillment. At the heart of

these wisdom writings in diverse cultures and historical periods is the recognition that

wisdom comes from reflection on common human experience, not as some supernatural

revelation to a select few. A key form of this wisdom is the proverb, which is found in

cultures around the world.

Proverbs offer maxims of common sense, understandable to anyone who stops to

observe everyday life. For example, from the Hebrew book of Proverbs: “In the sin of

his lips the evil man is ensnared, but the just comes free of trouble.” (Proverbs 12:13)

Numerous childhood fables and sayings portray the troubles that come from lies and

untruths. The honest person doesn’t have to worry about remembering the excuse he gave

or whether or not an accomplice will tell the same story. A popular Brazilian proverb

says, “The tree with the most leaves will not necessarily produce juicy fruit.” The wise

person knows that someone who says many words may not put those words into action.

Simplicity and conciseness are often indicators of the ability to get the job done.

Proverbs are very different from prophetic sayings or messages from an oracle. They do

not rely on some transcendent or omniscient authority, rather they express what humans

know from their experience and from simply paying attention to what is happening in the

world. Behind these wisdom traditions from across the globe is a fundamental

confidence in the human ability to see the truth that is embedded in reality.

For instance, the Jewish wisdom tradition tells stories of common, ordinary

human beings who courageously stand up to power. One of the most interesting stories

of such wisdom comes at the beginning of the book of Exodus. The Hebrews have

become a threat to the Egyptians and, even though they are enslaved and forced to do

endless manual labor, their numbers continue to grow. The story says that the Pharoah,

who rules with divine authority, meets with the midwives Shiphrah and Puah and gives

them the direct order to kill the Hebrew newborn boys. Instead, they act on their own

wisdom as midwives; knowing the preciousness of life, they refuse to follow the dictates

of the external authority. They don’t have to consult the law or the priests, they know

from their common human experience that newborn babies are meant for life, and they

are willing to stand up to the highest authority in the land with their certain wisdom.

Some commentators argue that these midwives were Egyptians themselves and still they

refused to follow their pharaoh. They protect the lives of the newborn Hebrew boys even

though they have been told that these children will grow to be a threat to their own

existence. The midwives act in harmony with the natural process of life itself, with the

fundamental wisdom that resides in reality and can be accessed by anyone who is willing

to observe and reflect.

The wisdom traditions say that all persons have their own authority because each

person has knowledge of what is right and good through intuition, observation and good

reasoning. All persons have the authority to decide for themselves because they have the

capability to figure out what is the wise thing to do. Authority for right action comes not

from some external power but from interior wisdom.

In the Christian scriptures, this wisdom from common human experience is seen

in the parables of Jesus. When one lights a lamp one doesn’t put it under a basket. When

something very valuable is lost, one sweeps the whole house to find it. Seed that falls on

good ground produces a hundredfold. The simple wisdom of soil, sheep, seeds and

leaven are at the heart of the message of Jesus. Wisdom comes from close observation

and clear thinking, recognizing the common natural consequences of one’s words and

actions.

The insight that the locus of wisdom is within us is also one of the fundamental

teachings of the Buddha. Tradition has it that as the Buddha was dying, he advised his

disciples, “Monks, be a lamp unto yourselves, be a refuge unto yourselves, with no other

refuge.(Buddhanet.net, Digha Nikaya sutta 26)” This isn’t easy wisdom, rather, it

challenges individuals to deepen their reflection and their attentiveness. These profound

wisdom traditions aren’t saying one doesn’t need to listen to experts or authorities. On

the contrary, the messages from external authorities are only the beginning of wisdom.

They must be reflected upon and considered in relationship to one’s deepest interior

knowing. Often this kind of interior knowledge is called the knowledge of the heart.

When this realization that wisdom is embedded in common human experience is

taken seriously, everyone be comes a source of wisdom. Everyone’s experience counts.

A key operating procedure for decision making arises from this realization. First, the

effective decision-making process must provide time and significant attention to reflect

on experience deeply and broadly. A true discernment process asks questions about

personal and corporate experience. What’s going on? What has been observed in the

past? What are the customers saying? The experience of persons must be mined for

wisdom.

Another operating procedure arising from this recognition of experiential wisdom

is to appreciatively inquire into the values, visions and best practices of persons or

departments within an organization. Appreciative inquiry that brings to light heroic

stories, key values lived out in concrete situations, and visions for bold initiatives usually

develops significant positive momentum in an organization. In approaching a decision, if

the emphasis is on what has worked in the past and on models for excellence, it is

probable that more of the same will follow. Focusing on problems often results in more

problems.

The two criteria for judgment that come to light through this central principle of

the importance of human experience can be stated as follows: 1. choose what arises out of

the full context of our present experience, and 2. choose what is constructive to life and

what is confirmed by our deepest values. The decision that connects and integrates the

experiences of persons or departments will usually be the most effective. A key test of a

decision is to ask if it builds up the human person, the human community, and the

universe that supports life. This is a broad but critical criterion for discerning wise and

ethical decisions. Wise decision making must bring about new ways of thinking and

acting that will support the ultimate value of human life and its sustaining environment.

Spiritual Principle Four: Attend to Preservation and Transformation

The final core wisdom principle evident across a diversity of spiritual traditions is

to attend to preservation and transformation. This paradox of balancing preservation and

change, the old and the new, tradition and transformation is a central theme found in

many religions. Most often, a religion arises as a response to some error or limitation in a

preceding religion. The new religion is seen as a response to an aspect of the tradition

that needs correcting or at least needs further emphasis. In the Hebrew wisdom tradition

there is a valuation of the eternal truths and openness to new creative possibilities and the

latest cultural achievements.

For example, Jesus creatively transformed the teaching and tradition in which he

was grounded. Jesus was a committed Jew. Daniel Harrington (The Historical Jesus

Through Catholic and Jewish Eyes 2000, 67-68), in an insightful article entitled

“Retrieving the Jewishness of Jesus” says, “there is no doubt that Jesus of Nazareth was

born, lived, taught, and died as a Jew in the land of Israel… Moreover, most of Jesus’

teachings about God, creation, covenant, obedience to God’s will, righteousness, and

eschatology are consistent with his Jewish theological heritage.” It is very clear from

recent scholarship on the historical Jesus that he speaks out of a strong foundation and

commitment to the Jewish tradition and affirms and values that tradition. At the same

time, he radically reinterprets the tradition and uses it as a springboard to his own

authoritative statements about the inbreaking, inclusive reign of God. This kind of

creative transformation that incorporates the past in a novel synthesis and inventive

advance is exhibited in Jesus’s life and teaching again and again. Here are three

examples of this creative transformation. 1. He acknowledges and honors the Sabbath

but challenges those who would put ritual practice above people. He challenges the

legalism of the Pharisees when he heals on the Sabbath. In Mark’s gospel Jesus says,

“The Sabbath was made for people, not people for the Sabbath.” (Mark 2:27) 2. He is

baptized by John in the river Jordan. He recognizes the importance of change of heart

and conversion, so much so that he submits to John’s baptism of repentance. However,

Jesus himself does not baptize. Instead of taking on the asceticism and ritual of John, he

goes into the cities and towns preaching repentance and doing good. For Jesus, change of

heart involves feeding the hungry, giving drink to the thirsty, healing the sick, freeing the

prisoner, and announcing a year of favor. 3. Jesus affirms often the central Jewish

commandment of love of God and love of neighbor, but he extends the commandment to

include outcasts and enemies. In Matthew’s gospel, Jesus says, “My command to you is:

love your enemies, pray for your persecutors.” (Matthew 5:43). In Luke’s gospel, we

hear Jesus say, “When someone slaps you on one cheek, turn and give him the other;

when someone takes your coat, let him have your shirt as well.” (Luke 6:29)

These three examples exhibit well the central dynamic of creative transformation in

Jesus’ life and ministry. John Cobb (God and the World 1969, 44-45), a pre-eminent

process theologian, summarizes this transformative dynamic of Jesus when he says,

For Jesus, to know God was not to intensify obedience to ancient laws;

it was to be free from bondage to such laws. To respond to God was to

give up the security of habitual, customary, and socially approved actions

and to live in terms of a radically new and uncontrollable future. The

present moment was always a time for a decision required by the coming

of the new reality…. …the Christian will be in greater continuity with

Jesus if he seeks God in the call forward beyond the achievements of

the past and the security of what is established and customary.

Jesus stands in a tradition, affirms and appreciates that tradition, and creatively trans-

forms that tradition, honoring and preserving the past and yet advancing beyond it.

This theme of preservation and transformation emphasizes that the courageous

discernment process must be attentive to history, to past formulations and philosophies,

and it must also be open to and inviting of the new. It must look for ways to recognize

the multiplicity of past experience and enable the community to see that diversity in a

fruitful new perspective. The discernment process must constantly be attentive to the

foundational experiences, formulations and documents of the past. At the same time, it

must guard against the real pressures of comfort and security that lead to inertia and

block creative advance.

Two important practical operating procedures serve this key spiritual principle of

preservation and creative transformation. First, be attentive to origins and foundations. In

the decision-making process, attention must be paid to founding experiences, to history,

to primary texts and constantly ask what they mean for the organization today. Second,

practice radical creativity. An effective discernment process will preserve the values,

mission, stories and principles that are at the heart of an organization while translating

them for a new time and being open to the unfolding of the plenitude of their meaning for

a new age. Value and practice imaginal skills in the discernment process--alternative

thinking, breaking set, deferring the habitual response, playing with a problem, making

fresh associations, exploring new metaphors and symbols. Exercise the muscles of

imagination personally and collectively. Fruitful discernment will often require deep

dreaming together. In situations in which there is significant conflict between preserving

past meanings and pioneering new syntheses, the spiritual wisdom traditions would most

likely err on the side of change since they see the comfort and security of inertia as

ultimately idolatrous tendencies.

The final criteria for judgment based on this central theme of preservation and

transformation are to 1. choose what preserves the core focus and vision of the person or

organization, and 2. choose what will move the individual or organization in the direction

of the boldest possibility. These criteria require that key distinctions be made between

what is at the heart of the mission and identity of an organization or individual and what

is peripheral or changeable. These criteria would recognize as truly creative those

movements and conceptualizations which affirm the multiplicity of past experience while

seeing that diversity in a fruitful new perspective. Practical wisdom requires both

preservation of the best practices, models and theories of the past and a bold embrace of

those insights that are able to integrate past knowledge with new observations and

understandings.

Conclusion

In conclusion, there are four central wisdom principles related to wise decision-

making that span the religions of the world: respect all persons, 2. appreciate the

wholeness of human being, 3. value inner wisdom and personal experience, 4. attend to

preservation and transformation. Each of these core themes translates into operating

principles and criteria for judgment that embody and result in practical wisdom. The wise

discernment process cannot be invoked in the extraordinary time of crisis and expected to

be successful unless the skills and ways of consideration that are part of the process are

practiced regularly. Like so many skills, this complex and intricate process of making

effective decisions is one that must be established internally over years of intentional

development and practice. The skills of informed decision making must become a way

of life if they are to lead to effective, life-giving decisions and practical wisdom.

The first and last wisdom themes, valuation of the diversity of voices and the

necessity for preservation and transformation, ensure that the discernment process and

criteria for judgment are self-transforming. If diversity is not merely tolerated but invited

and the voices of innovation and creativity are nurtured, the operating principles for wise

decision-making and the criteria for judgment will continually be renewed. The process

for practical wisdom will be a self-reflective and self-critical process marked by openness

and invitation to the new and the other.

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