Spirituality in organizational leaders – Ways to Inner, Ways to Wisdom

Previous research demonstrated that work is central to human life. In the last decades, excessive materialism and competitiveness in organizations has triggered people’s feelings of emptiness and the search for relevant meaning at work. This raised social interest and scientific research on spirituality at work (Riasudeen and Singh, 2021), observing the importance of considering people’s inner life (Rego et al., 2007) and meaning needs (Frankl, 2012; Wong, 2016), also at work (Harpaz and Fu, 2002). Simultaneously, problems of trust in organizational leadership (Parameshwar, 2005) derived from inadequate decisions, abuse of power and corruption point to the decisiveness of multidimensional development of leaders, and organizations. Within global contexts of uncertainty, work requires high mental and emotional involvement from organizational leaders, whose decisions have far-reaching impacts. In current industrial and technological societies, with increasing mental health issues and the need for a better work/life balance, spirituality may reveal contributions to resilience and well-being (Shelton et al., 2020; Gomez and Fisher, 2003). It is suggested that meeting human spiritual needs, such as the will to meaning and self-transcendence, contributes to well-being and fulfillment (Reed, 2014; Wong, 2016). Self-transcendence, as Maslow’s highest form of human development, is recognized to be present in Sternberg’s balance theory of wisdom (Koltko-Rivera, 2006) which integrates intelligence, creativity and values for the common good, balancing intrapersonal, interpersonal and extrapersonal interests, in relations with environments (Sternberg, 1998).

Despite the multiplication of studies on spirituality at work, spirituality in leadership is an emerging topic, lacking empirical investigation, especially involving leaders. In a systematic literature search conducted in December 2021, based on the application of Joanna Briggs Institute’s PCC (Population, Concept, Context) guidance (Peters et al., 2020) and a structured strategy, we obtained 18 (near 2%) from of 753 initial results. We conducted this search in 11 databases ^[1] on the EBSCOhost platform, applying a search string ^[2] designed for this purpose, as well as defined inclusion ^[3] and exclusion criteria ^[4], subsequently. We highlight that with the application of the third inclusion criterion (articles classified in methodology as empirical studies, quantitative studies, qualitative studies and/or with reference to the methods used), we obtained 70 results, after eliminating duplicates. With the application of the third exclusion criterion (articles focusing on other themes and/or without clear reference to participants with leadership roles were excluded), we obtained 18 results as eligible studies, published in Journal of Management, Spirituality and Religion (8), Journal of Business Ethics (6), International Journal of Organizational Analysis (2), Journal of Nursing Management (1) and Leadership and Organization Development Journal (1).

Furthermore, in a systematic review of spiritual leadership literature, Oh and Wang (2020) examined empirical studies with no time restriction for publications and identified 59 studies after applying selection criteria. Concerning the definitions of spiritual leadership, the authors recognize variations but also agreements in relation to some characteristics, particularly that “spiritual leaders are those who inspire and motivate followers/coworkers based on organizational and ethical values to build a meaningful and connected work environment” (Oh and Wang, 2020, p. 8). From the definitions and models analyzed, Oh and Wang observed recurrence of the Fry’s spiritual leadership theory. These authors found a prevalence of quantitative studies (80%). They noticed that researchers focused on followers, missing other stakeholders, namely leaders, uncovering the need for further qualitative research on the topic with this population.

Fry contributed to the scientific visibility and development of the theme by proposing a model of spiritual leadership, based on the intrinsic motivation of the human being related to calling and membership needs (2003, p. 693). Fry highlights a context of growing social and organizational change forces, within which a “learning organization is one in which expansive patterns of thinking are nurtured and collective aspiration is set free”, with spiritual leadership being key (Fry, 2003, p. 694). This author defines “spiritual leadership as comprising the values, attitudes, and behaviors that are necessary to intrinsically motivate one’s self and others so that they have a sense of spiritual survival through calling and membership” (Fry, 2003, pp. 694–695). This involves, in organizations, creating a vision in which people fulfill their calling and meaning and developing a culture based on altruistic love and genuine care (Fry, 2003, p. 695). To that, “leaders must get in touch with their core values and communicate them to followers through vision, values, and personal actions” (Fry, 2003, p. 696). According to Fry, “Spiritual leadership theory can be viewed in part as a response to the call for a more holistic leadership that helps to integrate the four fundamental arenas that define the essence of human existence in the workplace - the body (physical), mind (logical/rational thought), heart (emotions; feelings), and spirit” (Fry, 2003, p. 722). Later, inner life, as “a quest for a source of strength that fuels hope/faith in a transcendent vision to love and serve others” including practices “to help individuals to be more self-aware and conscious”, and life satisfaction, “as a global evaluation by a person of his or her life and is considered to be an important component of subjective well-being” were added to this model (Fry, 2003, p. 3). In a distinct approach, through an analysis of the responses of ten internationally renowned human rights leaders to challenging circumstances and how they generate social innovation, Parameshwar (2005) identified ego-transcendence as a higher-level category. The author reveals eight ego-transcendental processes from the analysis of the exceptional responses of these leaders, non-violent and spirituality engaged, such as “Demonstrating perspective agility”, “Uncovering thick nexuses among institutional structures”, “Invoking transcendental epistemologies”, “Choosing ‘higher purpose’ over societal norms” (Parameshwar, 2005, pp. 696–707). Parameshwar notices that the “leader’s ego-transcendental gaze is an impartial extension of one’s zone of caring for others” (Parameshwar, 2005, p. 711), and highlights the “potential of ego-transcendence and transcendental epistemologies towards contemporary organizational challenges” (Parameshwar, 2005, p. 716).

We approach spirituality in organizational leaders, considering this ancestral and unexplored dimension of the human being (not as a type of leadership), regardless of religion (Costa Catré et al., 2016), involving deepening self-knowledge, higher meaning, transcendence and relationships with others/world. Thus, we expect to observe aspects of human multidimensional awareness, coherence and consistency in practice. This leads us to the need to understand the meanings and experiences of spirituality of these humans, who assume leadership roles in organizations, following their ways in a lifelong development (Cartwright, 2001). We focus on leaders for the organizational responsibilities, namely the strategies and cultures they promote.

This exploratory study, integrated within a more extensive research on the theme, aims to fill gaps identified in the literature, namely the need for empirical research on spirituality in organizational leaders, building on existing studies (Pawar, 2014) and access to the meanings and experiences of leaders themselves, addressing antecedents and impacts on them, especially applying qualitative methodologies (Oh and Wang, 2020). Through an empirical approach and a qualitative design, we intend to answer one major question (MQ) and four research subquestions (SQ):

Based on the results, we propose a framework of spirituality development, through the organization of emerging categories.

Following a phenomenological epistemology, we intended to assess the own interpretations of organizational leaders (Willig, 2008). Specifically, capturing where their gaze lands, what emerges into their consciousness and forms their interpretation of the questions posed (Moustakas, 1994), revealing how leaders feel, think, relate and live their spirituality. With this aim, we developed a qualitative methodology based on semi-structured, individual, in-depth interviews and applying content analysis techniques in a comprehensive approach focused on the participants' meanings and subjective experiences.

A summary of the research goals and the invitation to participate was sent to Portuguese organizational leaders following diversity criteria, namely, gender, location, size of the organization and industry. We chose a purposive sampling procedure, mobilizing professional networks. Twenty-five organizational leaders participated in the study, during the period proposed. Our sample has a distribution of 52% men and is characterized by a high level of education of the participants (64% with a degree and 20% with a master’s) with emphasis on the areas of management, followed by economics and engineering. A total of 64% of participants were in the 45–54 age group, and 28% in the 35–44 age group. We also highlight that 56% of the participants have 15 or more years of experience in leadership roles, and 52% work in a large organization. Regarding the type of leadership positions held, 64% of the participants assume direction positions (directors/managers of a department/organizational area) and 32% are administrators (including several or all departments/organizational areas). Concerning the main activity (sector) of the organizations, 72% are various service industries (tertiary) and 24% are different manufacturing industries (secondary).

Previous procedures for informed consent were ensured. Considering the pandemic period experienced, the interviews were performed remotely and occurred between November 2021 and March 2022. With the consent of the participants, the audio of the interviews was recorded and later transcribed for analysis.

Data collection and analysis were performed by the first author, as principal researcher, with a background of empirical experience using qualitative approaches with this population and attending circumstances of the research. Situations of considerations requested by the participants from the researcher during the interview were directed to reflection and response by the participants themselves or sent to post-interview so as not to influence the development of the leaders' thinking or the shared meanings. Field notes were used to register key elements, ideas and reflections when necessary.

The analysis of qualitative data followed six phases:

1. a first complete reading of the transcriptions to get in touch with the global content expressed by each participant;

2. a second reading focusing on the research themes and respective codification following a work in-progress technique in the elaboration of the categories;

3. a category analysis, including redundancy reduction and regrouping of categories by content affinity;

4. a third reading and new coding based on the consolidated category grid;

5. the calculation of response frequencies and percentages by category, selection of the categories to illustrate and identification of illustrative quotations on the transcriptions;

6. elaborating a spirituality development framework based on emerging processes and high-level categories.

The following strategies were applied to ensure consistency, data check and recheck, reflexivity and to create a trail of the process developed: several readings of the transcriptions; a second codification using a consolidated category grid; systematic use of memos to document thoughts and decisions during the analysis and coding process. The research team agreed upon major decisions on the analysis methods and process.

Regarding the following data presentation, in the category Views/Meanings about Spirituality, we include two quotes for each of the six lower-level categories that emerged to allow readers to get in touch with the interviewees' expressions in all the identified understandings. For reasons of space management in this paper, relative to the Spiritual Practices, Spirituality Experiencing, Relations with Development, and Integration in Organizational Leadership, and respective lower-level categories, we opted to illustrate the ones with higher frequency (48%–100%) and also included two quotations per category. In total, 54 quotations reveal the interviewees' discourse, with the 25 participants (P) being represented (P1–P25). Also, as a quality criterion, we included the main issues that arose and decisions made/strategies followed.

The results of this study suggest different Views/Meanings about Spirituality, our first higher-level category, among the participants. We highlight comments related to (1) the difficulty of having a definition, (2) being a definition under construction, (3) doubts about whether or not referred understandings are spirituality and/or (4) an evolution of views/meanings according to past and present views/meanings referenced by participants. We focused on present views/meanings about spirituality in the analysis. Participants’ responses also evidenced hybrid views, checking distinct categories simultaneously. The analysis resulted in elaborating six lower-level categories, which we specify in Table 1, with their frequency percentages and participant quotations.

Focusing on the research subquestions, from the content analysis emerged four higher-level categories and 38 lower-level categories (seven common to distinct higher-level categories), as presented in Table 2.

Regarding the higher-level category Spiritual Practices and the lower-level categories identified, about half or more of the participant leaders reported practices involving Self-reflection, self-analysis, perspective (80%), Contact/connection/part of nature (48%) and Meditation (48%), as illustrated in Table 3.

Following, in the higher-level category Spirituality Experiencing and the lower-level categories identified, we highlight with the highest frequencies, Self-knowledge/self-awareness/interiorization (76%), States of spiritual well-being (76%), Management of one’s psychological processes (64%), and Feelings of emotional well-being and balance (60%), illustrated in Table 4. The categories in this group include what the participants perceive they feel with their practices and/or what their practices give them.

Focusing on the higher-level category Relations with Development, we identified lower-level categories with significant similarity with the categories of the previous group, Spirituality Experiencing (out of eight, seven are common). The results suggest that what the participants perceive that their spiritual practices give them has similarity to what they relate to their development as a person. As the categories with higher frequencies in this group we evidence Openness to others and human qualities in relationships (80%), Self-development/evolution, path, improvement, better person, transcendence (76%), Self-knowledge/self-awareness/interiorization (76%), Management of one’s psychological processes (64%), Orientation by universal values, criteria, consistency in practice (60%), Feelings of emotional well-being and balance (48%) and States of spiritual well-being (48%), illustrated in Table 5.

Finally, approaching the higher-level category of Integration in Organizational Leadership, we highlight with the highest frequencies, Human qualities in work relationships (84%), Spirituality and evolution in the whole person, transversal, process (80%), Facilitating the development of others, helping to grow (56%), Governed by guiding principles of life in organizations, doing things well/ethics, values (56%), Orientation towards purpose and greater good/cause at work, vision of the collective, community (56%), Influence and impact on culture and organizational climate (48%) and Personal leadership, balance and well-being, coherence, consistency (48%), illustrated in Table 6.

Findings reveal simultaneously, diversity and universality in participants spirituality. Diversity evidenced in the plural and hybrid Views/Meanings found. Universality, considering the processes of interiority lived. In other words, participants could present different Views/Meanings about spirituality, even Spiritual Practices; however, despite eventual differences, a common process emerged in their Spirituality Experience: the encounter/deepening of their interiority – as we called: Ways to Inner. Nevertheless, it is still worth highlighting the lower-level categories with higher frequency evidenced (in Tables 1 and 2), pointing to its higher significance among these participants.

Relating to previous studies, regarding the Views/Meanings about Spirituality (our research MQ) that emerged, we identified consonance with the four domains (personal, community, environmental and transcendental) of the model of spiritual well-being proposed by Gomez and Fisher (2003). Still, we also add to existing research evidence (1) of multiple views (through calculated frequencies), (2) of how all or some of these domains may appear combined within specific views/meanings (through illustrating the discourse of participants) and (3) current empirical data on these main sources (beliefs and meanings). Furthermore, we consider this an empirical requirement when researching spirituality in organizational leaders, attending to the recognized influence of the frameworks of beliefs and meanings on human thoughts and behaviors. Relating to Fry’s Spiritual Leadership Theory (SLT), with relevant use in spiritual leadership research (Oh and Wang, 2020), we observe that, conceptually, there is reference to spirituality beliefs, namely as a source of strength, “be that a Nondual Being, Higher Power, God (theistic or pantheistic), philosophical teachings, or orderly humanistic social system” (Fry et al., 2017, p. 3). However, empirically, survey items of SLT don’t enable discrimination of respondents’ beliefs. This study’s findings, through Views/Meanings about Spirituality categories, although in the context of our sample, add knowledge about operating spiritual beliefs as relevant sources to consider in the analysis, measurement and/or relation with other dimensions, enabling a deeper understanding of antecedents or possible profiles.

To facilitate the discussion and relations evidenced, we present a summary table of this study empirical categories (lower-level and its integration at higher-level) and processes associated (Ways to Inner, Ways to Wisdom or both), along with linkages with SLT dimensions, in Table 7. We will follow the discussion regarding the categories that emerged, answering our subquestions: (SQ1) What are the spiritual practices of organizational leaders today?; (SQ2) What do the spiritual practices of organizational leaders give them?; (SQ3) How do leaders relate their spiritual experience to their development as a person? and (SQ4) How do organizational leaders integrate their spirituality into work?

Concerning the Spiritual Practices of the participants, our findings also suggest diversity, despite categories with higher frequencies being distinguished. We find correspondence with items in the dimension Inner Life of the SLT survey, particularly “I maintain an inner life or reflective practice (e.g. spending time in nature, prayer, meditation, reading inspirational literature, yoga, observing religious traditions, and writing in a journal)” (Fry et al., 2017, Appendix 1). Nevertheless, through the qualitative design applied, the lower-level categories that emerged in this study allow an observation of a broader scope of Spiritual Practices and the possibility to verify each specific relevance within the context of the participant leaders.

Following our analysis of the categories which evidenced ways for interiority (marked with “I” or “I/W”, in Table 7), our study illuminates another group of categories (number 25–32) which point to concrete qualities, states, invisible internal processes, which are perceived to occur by leaders through their Spirituality Experiencing. Although the revised version of SLT included and highlighted the importance of the Inner Life, which our results emphasize, in our view, items of this dimension in SLT survey may be parsimonious in discriminating variables such as participants' perceptions of spiritual well-being, emotional well-being and balance or connection, as examples. We recognize the potential of these possibilities, especially within a comprehensive approach.

In the analysis of participant leaders' interiority processes, we recognize that findings presented are rich in the depth of the categories that emerged (with illustrated content), allowing us to observe descriptions of concrete experiences and capabilities that generate development. Effectively, the findings suggest that these internal processes are similar to the processes identified in the Relations with Development of leaders as humans, making the transition to the outer experience (we illustrate this interconnection through the intersection of the ellipses of the Spirituality Development Framework presented (final figure, in Table 7)).

In the process of transition from interiority to the concrete manifestations in outer experience – as we called: Ways to Wisdom –, besides the common categories identified with Spiritual Experience, study findings point a category (number 33, in Table 7) that stands out in Relations with Development: Self-development/evolution, path, improvement, better person, transcendence. We argue that, following processes of awareness through interiority, our participants evolve, through conscious development, to transformation and improvement as human beings/organizational leaders, with the ability of transcendence being key. This resonates with the importance of self-transcendence in social change evidenced by Parameshwar (2005), simultaneously answering research recommendations and managerial implications related to the possibilities of manifest self-transcendence in everyday life/work (not just in extreme situations). Now, self-transcendence is at the heart of spiritual development, being demonstrated in the ability of people/leaders to orient and direct towards something greater than themselves, guided by high values, collective and environmental well-being. We believe that the results of this study confirm self-transcendence as decisive in the categories that emerged, also revealing practical examples of Integration in Organizational Leadership. In the Spirituality Development Framework that we propose (final figure, in Table 7), we illustrate the connections as suggestions. In our view, deepening items in the SLT survey to assess self-transcendence, linked to high orientations/universal values/qualities of spirituality, may enable to discriminate between respondents’ profiles of inspiration/development in the context of economistic paradigms, and profiles of inspiration/development in the context of holistic organizational paradigms, with implications in further analysis and possible action. This study’s empirical findings generated content that may support new items for testing in the analysis of self-transcendence and spirituality in organizational leaders in multiple levels, as we will focus.

Thus, focusing Integration in Organizational Leadership, we consider the existence of linkages between the identified lower-level categories and the three pillars of the SLT/SLT Survey (Fry, 2003; Fry et al., 2017, Appendix 1): Altruistic Love (through our study categories 34, 35, 36, in Table 7); Vision (categories 37, 38, 39, 44) and Hope/Faith (categories 40, 41, 42, 43). From our understanding, it is relevant that an empirical study with participants from a specific context has generated results with alignment with anchors of SLT, and adding some practical illustrations of concrete manifestations. For example, SLT Vision items focus what it generates in the respondents (e.g: understanding and commitment; bringing out the best; inspiration). Our study categories (37, 38, 39, 44) focus on how our participant leaders integrate their spirituality at their work (e.g.: Governed by guiding principles of life in organizations, doing things well/ethics, values; Orientation towards purpose and greater good/cause at work, vision of the collective, community; Influence and impact on culture and organizational climate). Furthermore, we believe that this study provides additional knowledge, and a qualitative approach, advancing this field of research.

SLT emerges from an analysis of the evolution of leadership theories, adding contributes of workplace spirituality and spiritual survival (later, spiritual well-being). It is based on intrinsic motivation. In our view, it reveals a main initial orientation (to what leaders generate) on followers, particularly related to fulfilling calling and membership needs, having evolved to address leaders more directly, in organizations that continually learn, towards a more holistic paradigm. Spiritual well-being is an outcome of meeting these follower’s/leaders’s needs, and SLT also include other organizational outcomes such as organizational commitment and productivity.

The Spirituality Development Framework we propose (final figure, in Table 7), also highlights intrinsic motivation, introducing a distinct angle. We present two relevant processes, Ways to Inner, Ways to Wisdom, which embrace all the categories that emerged. This approach goes further back to the roots/sources and deepens the dimensions of interiority. We propose that (A) Views/Meanings about Spirituality influence (B) Spiritual Practices, which have mutual implications with (C) Spirituality Experiencing. (C) Spirituality Experiencing and (D) Relations with Development relate mutually, as well as (D) Relations with Development and (A) Views/Meanings about Spirituality (ellipse Ways to Inner, in the Figure). (C) Spirituality Experiencing and (D) Relations with Development are at the intersection with the second process (ellipse Ways to Wisdom, in the figure) and both influence (E) Integration in Organizational Leadership. The main orientation is the spirituality living and development aspects of the own leaders. As we mentioned, we start analyzing “earlier” dimensions (antecedents) and privilege the deepening of the categories to identify what happens in the processes of awareness and spiritual development of organizational leaders. The aspects of development identified (inner) and the practical integration at work (wisdom) are the main outcomes. This framework does not focus on subsequent organizational outcomes, although it recognizes that there will be some. As SLT, we consider leaders as agents of change, but the framework presented challenges and invited them to look at their own processes and consciously pursue the transformation that drives/energizes them (roots/sources). We recognize the impact of SLT motivation on followers/leaders, and also of analyzing leader’s spiritual behaviors toward subordinates, namely thought leader’s individual spirituality (Pawar, 2014). Nevertheless, focusing on the potential of self-transcendence (Parameshwar, 2005), we add a gaze to the impact of spirituality and development of leaders themselves, enabling greater impact in teams, other leaders, company owners, communities and environment, towards a holistic paradigm. Intentionally, we do not address leadership theories, but we focus on the human development of leaders, considering the key theme of research, spirituality. As our findings evidenced, this development is often seen as a path, a process, under construction and continuous improvement, reflecting a lifelong process (Cartwright, 2001) and noticing the potential for developmental change (Reed, 2014). We also share the importance of recognizing and distancing from the dangers of instrumentalization or indoctrination of spirituality by organizations with inappropriate strategies (Crossman, 2010) of something that is inherently human. As our findings evidenced, spirituality is related to deepening self-knowledge and self-awareness, simultaneously in openness and relationship with the others/environment/world/something higher/all, with purpose beyond the self, grounded in higher values/criteria and practicing human qualities. The results obtained are scientific seeds with potential to contribute with ways to multidimensionally prepared/developed leaders/humans, especially considering today’s leadership challenges, far beyond growth in numbers or ability to concretize, but challenges about choices that best allow for multidimensional balance (Sternberg, 1998), self-transcendence and global well-being (Parameshwar, 2005).

As mentioned, recognizing growing problems in business contexts and lack of trust in leadership, besides today’s multidimensional challenges, societies and organizations need multidimensionally developed leaders, with spirituality being an identified development need, namely in executive programs for management and leadership development (Rocha and Pinheiro, 2021), with spiritual maturity (Delbecq, 2009). Through this study, we identify empirical categories that can support decision on relevant topics and contend to include in executive programs and subsequent assessment, namely by business schools, to enhance the development of these topics and qualities in organizational leaders (far beyond traditional quantitative and material orientations). Education and development are key drivers of human and organizational evolution. This study’s findings also provide empirical and current information which adds to the existing scientific knowledge on spiritual leadership, answering research gaps as the need for empirical approaches, especially qualitative, and including the own leaders as participants. We build on existing studies, but also provide another gaze in the research of the topic, deepening and illustrating the issues, and focusing on leaders as agents of change, from within to practical manifestations at work. Particularly in relation with SLT, the Spirituality Development Framework may reveal synergies. It is empirically based, grounded in the views and meanings of the own organizational leaders, and focus processes of their interiority, development and action at work. We also approach spirituality as a human dimension in leaders and as whole beings. It will be relevant to say: know/develop yourself as a person, and you will know/develop yourself as a leader. We also point out that, besides descriptive dimensions concerning measurement, our findings provide detail on categories which can contribute to refine instruments and improve items, according to what is relevant for measurement. For example, these study findings will support the selection of instruments, dimensions and categories for measurement on this topic, by this research team, for subsequent studies with large samples.

This study has limitations. First, participating leaders are characterized by a high level of education and work in urban contexts, so they do not reflect all possible profiles, which may limit the scope of transferability. However, the intended implications of the study, especially related to the identified need to transform executive training programs, including content related to spirituality, justify the relevance of the sample’s characteristics. Second, the sociocultural framework is that of the Portuguese reality. This was intentional in the overall research design, considering subsequent objectives of validating instruments in the Portuguese population. However, some participants have experiences from other countries and emphasize the importance of contact with other realities and multiculturalism. Third, this study is exploratory and approaches a theme permeated by subjectivity. This is acknowledged, and we opted for a phenomenological approach to capture the participants’ perspectives and interpretations. We use quotations to demonstrate these interpretations. Fourth, the study is not immune to the interpretations and subjectivity of the researchers themselves. Aware of that, we indicated the analysis phases carried out and included abundant quotes from the participants to demonstrate the material on which the analysis focused. Fifth, executing these phases by a single researcher is a recognized limitation, although acceptable in qualitative research. Through verification and reassessment strategies, and procedures to document the research/analysis path, we intend to ensure trustworthiness and methodological integrity.

This exploratory study responds to gaps identified in the literature, especially the need for empirical research on spirituality in organizational leadership and having the own organizational leaders as participants. The phenomenological epistemology and qualitative methodology followed facilitated a comprehensive understanding of this theme, through the collection, analysis and demonstration of the participants' discourse. Further research can apply and improve the higher and lower-level categories identified, in distinct work and socio-cultural contexts, and analyze their relevance, combining qualitative and quantitative methodologies. We suggest of particular interest to deepen and develop the analysis of categories integrated with Spiritual Experiencing and Relationships with Development, which we consider vital in the leaders/human evolution and transformation. They are the core of the movement from personal interiority to conscious practice, integrating the two processes illuminated: Ways to Inner, Ways to Wisdom. We also consider it promising to study the relations and effects of States of spiritual well-being (such as tranquility, inner peace and confidence) with/in the Management of one’s psychological processes (namely, awareness of thoughts, relativization, perspective), and with/in Feelings of emotional well-being and balance (e.g., gratitude, acceptance, clarity).

In the present study, we apply a qualitative methodology to access and comprehend organizational leaders' meanings and interpretations about spirituality, and integration at work. Following a phenomenological approach, we identified a group of higher and lower-level categories by analyzing the descriptions. In an integrative view of the results, we observe plural Visions/Meanings about Spirituality, and two common processes: Ways to Inner, Ways to Wisdom. We propose a spirituality development framework connecting the higher-level categories of these processes: Spiritual Practices; Spirituality Experiencing; Relations with Development; and Integration in Organizational Leadership. We highlight leaders as whole beings and notice that their personal and professional/organizational development will be related. We also emphasize that change and transformation require connection and transcendence. As the results suggest, this involves processes of interiority, well-being and awareness (through slowing down, tranquility, observation and recognition of existing patterns) and relationships with others/world, impacts and collective well-being (choosing and consciously applying intended orientations, thoughts and behaviors in contexts, with coherence and growing consistency). In these processes of deepening knowledge, balance, empowerment and transcendence (personal and professional/organizational), the development of spirituality enables going beyond individual and/or short-term interests and integrating higher purposes, relationships with others/communities and nature/universe. It is a fact that today’s organizations need to think and act beyond material interests fostered by current paradigms and formal education. Today, change and transformation imply expanding the vision towards a holistic paradigm and multidimensional impacts, in which the experience of spirituality and relations with development are decisive.

We are deeply grateful to the organizational leaders who participated in this study and made it possible. We thank them for their interest, availability and all the contributions made. We also thank Dr Louis W. Fry for his openness, kindness and materials shared early in the research. We respectfully thank Dr Badrinarayan Pawar and two anonymous reviewers for their insightful comments and kind recommendations, which were fundamental in enhancing the manuscript. This research obtained a favorable opinion for its development by the Ethics Committee of the Faculty of Psychology and Educational Sciences of the University of Porto, on June 8, 2021.