(TEXT
OF LECTURE PRESENTED AT AMORC SEMINAR HELD SATURDAY, 11 MAY 2019 AT ISIS LODGE,
ILUPEJU-LAGOS WITH THE THEME: SPIRITUALITY FOR SOCIAL JUSTICE)
By
CHIEF
FASSY ADETOKUNBOH OLORE YUSUF, Ph.D.
(LL.B(Hons), BL. M.Sc, MBA, FCBIM, FNIPR, FNIM, FCTI,
FIoD.)
Snr.
Fellow, Unilag; Lawyer; Management & Communication Consultant; Writer &
Author
THIS 2019 Public Lecture (May 2019 Conclave) of
the Rosicrucian Order (AMORC- The Ancient and Mystical Order Rosae Crucis),
Lagos Zone is coming at a time our nation is in search of purposive and transformational
leadership, and social justice. Paradoxically, our nation is suffering from
spiritual and leadership paralysis despite our reputation as one of the most
religious and legalistic nations. The three sub-thematic areas, to wit:
Spirituality and Social Justice Across Myths & Cultures; Leadership and Spirituality-
The Missing Link; and Spirituality for Social Justice- Individual Roles and
Responsibilities should be compelling and compulsive to every patriotic
Nigerian. The Rosicrucian Order (AMORC), Lagos Zone should therefore, be
commended for being socially responsive and innovative. I do not expect less
from this spiritual organisation that I briefly fraternised with over forty
years ago.
According to Wikipedia, ‘AMORC presents itself as a
worldwide philosophical and humanistic, non-sectarian and apolitical fraternal
order devoted to ‘the study of the elusive mysteries of life and the universe’.
To my mind, part of the ‘elusive mysteries of life and the universe’ is why our
nation and indeed, Africa held back? Why has development eluded us? Why so much
disequilibrium in the polity? Why so much strives and crises? Why so much
poverty? Why so much corruption? Why? Why? And, why so much unresolved
mysteries about the pathetic situation of Nigeria? Is there any correlation
between leadership and spirituality? Or is there a missing link between both? I
commend AMORC, ISIS Lodge for this seminar as it is timely and contemporaneous.
Today, our nation is in dire need of leaders imbued
with spiritual regeneration and ready to close the missing link between
leadership and spirituality. If the past and the present experiences are
anything to go by, securing leadership pari passu with spirituality appears to
be a mirage or utopian at least, in the short or medium term. However, we
cannot give up on what should be a desideratum, if we are to occupy a pride of
place in the comity of nations of leaders with spiritual regeneration,
firmament and atonement.
To my mind, the key issues in our discourse are
leadership, spirituality and missing link. Therefore,
I intend to approach my presentation by looking at these key issues seriatim
before drawing some conclusions.
Leadership has different meanings to gurus and
philosophers in this field and convergence of a generally acceptable definition
is therefore, herculean. Notwithstanding, let us consider some definitions. Leadership
according to Wikipedia ‘is both a research area and a practical skill encompassing
the ability of an individual or organisation to ‘lead’ or guide other
individuals, teams or entire organisations’. According to Weihrich, Cannice and
Koontz, ‘Leadership is the art of influencing people so that they will strive
willingly and enthusiastically toward the achievement of group goals’. Group
refers to an organisation, a company, an association, a government, an
institution and any entity. John Woolhouse discloses that ‘there is no single
‘best’ style of leadership, just as there is no ‘best’ type of organisation
structure. Different situations call for different styles of leadership’.
Investopedia says ‘Leadership involves setting and achieving goals, taking action and beating the
competition, but it also relates to the tone of the company or country’s
management and what kind of culture is built for the employees or citizenry’.
Many studies have been conducted on Leadership and
theories involving traits, situational interaction, function, behaviour, power,
vision and values, charisma and intelligence have been produced. Historically,
Aristocratic philosophers postulated that leadership depends on one’s ‘blue
blood’ or genes, while monarchy is of the extreme view of the same idea and
invokes divine sanction (through the divine right of kings). Others, especially
the democratically inclined theorists have pointed to examples of meritocratic
leaders including the Napoleonic marshals benefiting from careers open to
talent.
However, Wikipedia says ‘in the
autocratic/paternalistic strain of thought, traditionalists recall the role of
leadership of the Roman pater familias (in
the Roman Empire, the pater familias was father of the family) was the oldest
living male in a household, and exercised autocratic authority over his
extended family). Feminist thinking,
on the other hand, may object to such models as patriarchal … Machiavelli’s The
Prince, written in the early 16th century, provided a manual for
rulers (‘princes’ or ‘tyrants’ in Machiavelli’s terminology) to gain and keep
power.’ Some other views of leadership
have addressed the seeming contrasts between secular and religious leadership.
For example, Christian thinking on leadership has often emphasised stewardship
of divinely provided resources- human and material- and their deployment in
accordance with a Divine plan. Sun Tzu submits that ‘Leadership is a matter of
intelligence, trustworthiness, humaneness, courage and discipline . . . When
one has all five virtues together, each appropriate to its functions, then one
can be a leader.’ We saw this in some of our past leaders including but not
limited to Obafemi Awolowo, Ahmadu Bello, Aminu Kano, and Murtala Ramat
Mohammed.
The ingredients of leadership are power; a fundamental
understanding of people; the ability to inspire followers to apply their full
capabilities; the leader’s style and the development of a conducive
organisational climate. Principle of leadership teaches us that since people
tend to follow those who offer them a means of satisfying their personal goals,
the more managers (of an organisation, an institution and a country) understand
what motivates their subordinates (or their citizen), and the more they reflect
this understanding in their actions, the more effective they are likely to be
as leaders.
Weihrich, Cannice and Koontz talk about three
leadership styles and behaviour:
a. The autocratic
leader that commands and expects compliance. They say he is dogmatic and
positive, and leads by the ability to withhold or give rewards and punishment;
b. The democratic
or participative leader who consults with subordinates and encourages their
participation; and
c. The Free-rain
leader who uses power very little, if at all, giving subordinates a high
degree of independence.
I leave this distinguished audience to ponder on the
best for our organisation or for our nation. The appropriate leadership style
depends on the leader, the followers and the situation. As we do know,
leadership continuum concept involves variety of styles, ranging from one that
is highly boss-centred to one that is highly subordinate-centred. From the
chequered history of our country, we can see some highly boss-centred and some
highly subordinate-centred leadership.
In Islam, leadership system is outlined in the Qur’an.
The leaders are to be obeyed, and they call to the truth. Chapter 3, Verses 159
and 160 of the Qur’an reveal lessons about leadership because after the Battle
of Uhud many examples of how to be a better Muslim became clear. God taught the
believers leadership skills and explained His power over all things.
‘It is out of God’s mercy that you have
been lenient with them,
Had you been rough, hard-hearted, they
would surely have
scattered away from you. So, pardon them,
and pray for their
forgiveness, and take counsel from them in
matters of importance.
And, when you are resolved on a course of
action, place your trust in God;
surely, God loves those who put their trust
(in Him). If God helps you,
none shall prevail over you; if He forsakes
you, then who can help you?
It is in God that the believers should put
their trust.’
(Qur’an
3: Vs. 159 & 160)
From the foregoing, the following issues are
decipherable- choice between right and wrong, responsibility, dealing with
victory, how to deal with loss, leniency, gentleness (the same gentleness Moses
was instructed to use with Pharaoh), mildness and mercy, making followers feel
needed and included, forgiveness and generosity, trust, good manners, high
morals, taking decisions and following them through. In Islam therefore, a
leader is expected to possess personal character and the ability to motivate
others towards the realisation of specific goals. The Qur’an also tells us that
‘And We made them leaders, guiding by
Our command; and We inspired them to do good works, and to observe the prayer,
and to give out charity. They were devoted servants to Us.’
According to BibleStudyTools there are many Bible
Verses about leadership. The source says that ‘being a leader takes courage,
discipline, and determination. While a great leader can bring great success, it
also comes at the cost of being judged and overwhelmed. The Bible speaks of so
many wonderful leaders and how God blessed them for their work. There are many
verses and Scriptures that God spoke to encourage men and women who choose to
step up and lead. . . .’ Let me quote some of these Bible verses about
leadership:
1. Hebrew 13:7- Remember your leaders, who
spoke the word of God to you. Consider the outcome of their way of life and
imitate their faith.
2. James 3:1- Not many of you should become
teachers, my fellow believers, because you know that we who teach will be
judged more strictly.
3. Jeremiah 1:5- ‘Before I formed you in the
womb I knew you, before you were born I set you apart; I appointed you as a
prophet to the nations.’
4. Philippians 2:3 & 4- Do nothing out of
selfish ambition or vain conceit. Rather, in humility value others above
yourselves;
Not looking to your own interests but each
of you to the interests of the others.
5. Proverbs 4:23- Above all else, guard your
heart, for everything you do flows from it.
6. Proverbs 22:29- Do you see someone skilled
in their work? They will serve before kings; they will not serve before
officials of low rank.
7. 1 Timothy 3:2- Now the overseer is to be
above reproach, faithful to his wife, temperate, self-controlled, respectable,
hospitable, able to teach;
8. 1 Timothy 4:12- Don’t let anyone look down
on you because you are young, but set an example for the believers in speech,
in conduct, in love, in faith and in purity.
9. Proverbs 27:23- Be sure you know the
condition of your flocks, give careful attention to your herds;
10. Proverbs 27:24- for reaches do not endure forever
and a crown is not secure for all generations.
The Vanguard newspaper in its October 23, 2017
reported the Grand Regional Administrator of Rosicrucian Order (AMORC), Dr.
Kenneth Idiodi, as hinging Nigeria’s national destiny on total commitment of
Nigerians and ability to assume responsibility without apportioning blames.
Said he ‘If you have a leader who is
committed and responsible, such a leader will in turn attract a responsible
followership that will, as well, contribute immensely to the overall
development of the nation.’ Dr. Idiodi was also reported to have advised ‘Nigerian leaders to place their subjects
above themselves as a mark of humility in service.’
Indeed, effective leadership includes exhibiting a
strong character, honesty, integrity, trustworthiness, clear communication
skills and high ethical standards. As a business leader, religious leader,
community leader, society leader, leader of government, etc. we need to set a
positive example for others or subordinates to follow.
Spirituality, according to Wikipedia, has its meaning
developing and expanding over time, and various connotations can be found
alongside each other. ‘Traditionally,
spirituality referred to a religious process of re-formation which ‘aims to
recover the original shape of man’, oriented at ‘the image of God’ as
exemplified by the founders and sacred texts of the religions of the world. The
term was used within early Christianity to refer to a life oriented toward the
Holy Spirit and broadened during late medieval times to include mental aspects
of life.’ However, in modern times, the term spirituality spread to other religious traditions and broadened to
refer to a wide range of experience, including a range of esoteric traditions
and religious traditions. Modern usages tend to refer to a subjective
experience of a sacred dimension and the ‘deepest values and meanings by which
people live’, often in a context separate from organised religious
institutions, such as a belief in a supernatural (beyond the known and observable)
realm, personal growth, a quest for an ultimate or sacred meaning, religious
experience, mystical experience, or an encounter with one’s own ‘inner
dimension’.
As stated in Psychology Today, Spirituality means something different to everyone. For some, it
is about participating in organised religion: going to a mosque or church,
synagogue, and so on. For others, spirituality is a non-religious experience
that varies from person to person- some people get in touch with their
spiritual side through private prayer, yoga, meditation, quiet reflection, a
belief in the supernatural or long walks. The distinction between the spiritual
and the religious became more common in the popular mind during the late 20th
century with the rise of secularism and the advent of the New Age movement.
Authors such as Chris Griscom and Shirley MacLaine explored it in numerous ways
in their books. Paul Heelas noted the development within New Age circles of
what he called ‘seminar spirituality’ structured offerings complementing
consumer choice with spiritual options. Among other factors, declining
membership of organised religions and the growth of secularism in the western
world have given rise to this broader view of spirituality. The term
‘spiritual’ is now frequently used in contexts in which the term ‘religious’
was formerly employed. While membership of organised religions is declining in
the western world, it is conversely on the increase in Africa, especially
Nigeria! Does this development make Africa, nay Nigeria more spiritual than the
western world?
We shall briefly examine what most of the prominent
religions address in Spirituality:
1. Judaism- It is characterised by the belief
that the Written Torah (‘Law’ or ‘Instruction’) cannot be correctly interpreted
without reference to the Oral Torah and by the voluminous literature specifying
what behaviour is sanctioned by the law (called halakha, ‘the way’). It
(Judaism) knows a variety of religious observances including but not limited to
ethical rules, prayers, religious clothing, holidays, Shabbat, pilgrimages,
Torah reading, and dietary laws. A new dimension is the Hasidic Judaism which
means ‘piety or loving kindness’ that promotes spirituality through the
popularisation and internalisation of Jewish mysticism as the fundamental
aspect of the faith.
2. Christianity- Catholic spirituality is the
spiritual practice of living out a personal act of faith following the
acceptance of faith. Each of the major religious orders of the Catholic Church
and other lay groupings have their own unique spirituality – its own way of
approaching God in prayer and in living out the Gospel. Christian mysticism
refers to the development of mystical practices and theory within Christianity.
Progressive Christianity is a contemporary movement which seeks to remove the
supernatural claims of the faith and replace them with a post-critical
understanding of biblical spirituality based on historical and scientific
research. It focuses on the lived experience of spirituality over historical
dogmatic claims, and accepts that the faith is both true and a human
construction, and that spiritual experiences are psychologically and neutrally
real and useful. Finally, union with Christ is the purpose of Christian
mysticism.
3. Islam- This is the religion propagated by
Prophet Mohammed (Peace be upon him) and it is anchored on five pillars. Known
as Pillars of Islam, they are five basic acts in Islam, considered obligatory
for all believers. They are the creed (shahadah), five daily prayers (salat),
almsgiving (zakah), fasting during Ramadan and the pilgrimage to Mecca and Medina
(hajj) at least once-in-a-lifetime. The Shia and Sunni sects both agree on the
essential details for the performance of these acts. The best known form of
Islamic mystic spirituality is the Sufi tradition in which a spiritual master
or pir transmits spiritual discipline
to students. Classical Sufi scholars have defined Sufism as ‘a science whose
objective is the reparation of the heart and turning it away from all else but
God’. Alternatively, in the words of the Darqawi Sufi teacher, Ahmad ibn Ajiba,
‘a science through which one can know
how to travel into the presence of the Divine, purify one’s inner self
from filth, and beautify it with a variety of praiseworthy traits.’
4. Asian Traditions- a. Buddhism: Buddhist
practices are known as Bhavana, which literally means ‘development’ or
‘cultivating’ or ‘producing’ in the sense of ‘calling into existence’. It
signifies ‘spiritual cultivation’ generally; b. Hinduism: Spirituality in Hindu
philosophy is an individual experience, and referred to as ksaitrajna, which defines spiritual practice as one’s journey
towards moksha, awareness of self,
the discovery of higher truths, true nature of reality, and a consciousness
that is liberated and content; and, c. Sikhism- It considers spiritual life and
secular life to be intertwined as Guru Nanak described living an ‘active,
creative, and practical life’ of ‘truthfulness, fidelity self-control and
purity’ as being higher than a purely contemplative life.’ In Sikhism, there is
no dogma, priests, monastics or yogis.
5. African Spirituality: In most African
contexts, especially in Nigeria, spirituality is considered a belief system
that guides the welfare of society and the people therein, and eradicates
sources of unhappiness occasioned by evil.
In recent times, spirituality has assumed a new
dimension. Modern spirituality is centred on the ‘deepest values and meanings
by which people live. It embraces the idea of an ultimate or an alleged
immaterial reality. It envisions an inner path enabling a person to discover
the essence of his/her existence/being. Not all modern notions of spirituality
embrace transcendental ideas. Secular
spirituality emphasises humanistic ideas on moral character (qualities such as
love, compassion, patience, tolerance, forgiveness, contentment,
responsibility, transparency, accountability, probity, and a concern for
others-empathy). Contemporary spirituality theorists assert that spirituality
develops inner peace and forms a foundation for happiness.
Measuring spirituality is a challenge because as
earlier stated, with a few exceptions, the percentage of adults identifying it
as religious in the western world is declining, while remaining generally high
in less developed nations including Nigeria. Higher level of spirituality has been linked to increased compassion,
strengthened relationships, and improved self-esteem. According to Greg
Laukhuf, spirituality ‘is a belief in something greater than the self that
positively affirms life and creates energy that is constant, yet changing. In
the spiritual domain, the uniqueness of the individual is created, the meaning of
life is evaluated, the whole person becomes unified, and inner harmony and
equilibrium is promoted (Burkhardt, Dossey, et al.).
Of recent, there has been the call for a more holistic
leadership that integrates the four fundamental arenas that define the essence
of human existence: body (physical), mind (logical or rational thought), heart
(emotions, feelings) and spirit (Moxley 2000:34). Consequently, spiritual
leadership is necessary for the transformation and continued success of our
society. This is because, spiritual leadership involves motivating and
inspiring people through a transcendent vision and culture based on altruist
values to produce a more motivated, committed and productive people.
Values have been the missing link between
leadership and spirituality. And what do we mean by values? Values generally
have been defined as beliefs about how to act and what goals are important to
achieve (Rokeach, Sarros & Santora). Rokeach also describes values as
standards used to guide actions, to judge ourselves but acknowledges that human
beings differ in how they prioritise values. Values are desirable states,
objects, goals or behaviours transcending specific situations and applied as
normative standards to judge and to choose among alternative modes of
behaviour. They are enduring beliefs about preferred ‘end-states’ (Urbany,
Reynolds & Phillips). For Bond (2001), a value is that which is worth
having, getting or doing. The potential link between individual values and
behaviour has been recognised for many decades, according to scholars. Fry’s
model of spiritual leadership makes the link between values (contained in the
vision and altruistic values) and ethical well-being and behaviour. From values
including moral values, we are able to secure virtue which leads to ethical
being. Fry (2003) advocated a spiritual leadership comprising of the values,
attitudes, and behaviours that are necessary to intrinsically motivate one’s
self and others so that they have a sense of spiritual survival through calling
and membership.
If the principles, ideals or standards with which we
evaluate actions, people, things, or situations are lacking in leadership and
spirituality, both become a tragedy. But,
through virtue, the moral excellence is espoused.
In our country today, the missing link in leadership
and spirituality is Value. The following points fall under value and by extension virtue and ethical well-being: fidelity,
sacrifice, love, affection, forgiveness, trust, sincerity, commitment, sacrifice,
trust, conviction, service, goodness, purposiveness, transformation, grace,
hard work, fiscal discipline, prudence and courage. The list is in no way
exhaustive. We can debate or discuss
each of these points to be able to agree or disagree whether the missing link in
leadership and spirituality is our
values. Whatever we come up with
should explain to us the state of our nation or the system or organisation we
find ourselves.
For African countries and organisations to unleash
their potentials, the missing link in leadership and spirituality must be
bridged. No nation develops without values. Ours is a continent that has been
held back by absence of value and virtue. The situation must be addressed
holistically to remove the toga of ‘forsaken continent’. Nigeria as the most
populous African country has a key role to play in setting an agenda for a
value-based leadership and spirituality.
In concluding this paper, it must be emphasised that
there should be a nexus between leadership and spirituality. Secondly, value which
is the missing link must be embedded in leadership and spirituality. Thirdly,
we must interrogate the phenomenon of the overt religiosity in our country with
less spirituality. Fourthly, we must jettison the stereotype belief of our
country men and women that only Christians or Muslims (depending on whether you
profess Christianity or Islam) would inherit the Kingdom of God. Whereas, Allah
SWT in The Qur’an says ‘If it is my wish, I will make everybody a Muslim’; and
therefore, ‘Unto you your religion, and unto me my religion’. The Bible also
says that ‘It is not all those that call Me Father (God) that will inherit My
Kingdom’. Have we ever considered where our brothers and sisters who followed
and are following African and Asian religions but had or have value-based
spirituality would be? Heaven or hell?
Let us therefore, strive to provide the missing link
(value) in whatever we do, think, say and observe. We need value-based leadership.
We equally need value-based spirituality.
THANK YOU.
CHIEF FASSY ADETOKUNBOH O.
YUSUF, Ph.D, FNIM, FIoD.
Ilupeju, Lagos
0803 315 4488 & 0802 898
3880
Saturday, 11 May 2019
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