Managing Abundance:

The Ethics Paradigm

Managing Abundance:
The Ethics Paradigm
A Business-like Approach to Demit
Scarcity and Admit Abundance

Pradeep Nevatia, scd and Rahul Nevatia

Managing Abundance: The Ethics Paradigm: A Business-like Approach to
Demit Scarcity and Admit Abundance

Copyright © Business Expert Press, LLC, 2021.

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Interior design by Exeter Premedia Services Private Ltd., Chennai, India

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First published in 2021 by

Business Expert Press, LLC
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ISBN-13: 978-1-95334-970-5 (paperback)

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First edition: 2021

10 9 8 7 6 5 4 3 2 1
 Dedicated to Saturnrings’ time principle
that approbates present, co-terminus with truth.
 Description
India’s rural BPO guru Pradeep Nevatia joins with New York-based hedge
fund investor Rahul Nevatia to present the until-now abstract concept
of abundance through an innovative managing by ethics (MBE) frame-
work that uncompromisingly connects individual self to collective self in
self-sustained abundance beyond the hocus-pocus of scarcity. As against
the card-carrying management by objectives (MBO) acquirement, the
pioneering MBE paradigm sets human—nature co-existence as the basis
to realize abundance, the source energy of all beings.
The ethics—abundance theme of this book could not be timelier for
businesses to reconstruct their growth strategies for a sustainable future
following the coronavirus pandemic. The industrial and financial engi-
neering duo has leveraged their respective business turnaround and foot-
on-the-gas-pedal backgrounds to thoroughly revamp the contemporary
policy—goal deployment methodologies and make determined amend-
ments to reconfigure several management processes in vogue to deliver
sustainable business results in a meaningfully restructured leadership—
fellowship relationship dynamic replacing the scarcity-driven everyday
mill with natural rhythms of abundance.

Keywords
abundance principle; animative speed; balancing motor; cause and effect;
coexistence; cognitive speed; collaboration; collective self; common min-
imum program; competition; consciousness; constancy; contingency;
contingent time; corona effect; cosmic energy; creed hierarchy; deserts
of alienation; desire fulfillment; destiny; dignity; dis-values; economic
motor; ­economistic; efficiency; empathy motor; end-state values; entropy;
­equilibrium; e­thics–abundance; ethics; abundance; ethics in business;
ethics at work; ethics–inertia; ethics paradigm; everyday time; evolution
through involution; first thing first; framework for longevity; freedom
motor; free will; gaia; gaia system; gaia time;  ­globalization; greed hier-
archy; greed maximization; Hawthorne effect; hub and spoke; human
flourish; humanistic; humanizing; inertia; i­ntellect; involution; man in
viii Description

human; managing by ethics; managing surprises; Maslow’s need hierar-

chy; maximizer; MBE; MBO; meditating on the go; metric for growth;
motivating; Narendra Modi; need hierarchy; need optimization; nor-
mative speed; oasis of resonance; ordinate goal; period leader; P-O-L-C;
P-O-L-S; productivity karma; quality dharma; quality of mind; resonance;
rural BPO; scarcity; self-actualization; self-managed; self-realization;
serial leadership; slippery slopes; speed-greed; subjective; superordinate
goal; sustainability; think and counter think; three-box solution; time-
less time; TQM; troika model; ­universalization; valuator; value sourcing;
value as means; vocal for local; work ethic
 Contents
Preface��������������������������������������������������������������������������������������������������xi
Foreword�������������������������������������������������������������������������������������������� xvii

Part I The Perspective������������������������������������������������������������ 1

Chapter 1 Man in Human: The Scarcity in Abundance���������������������3
Chapter 2 Abundance: The Ethics Paradigm�����������������������������������27
Chapter 3 Speed Versus Constancy: The Scarcity and Abundance
Interplay�������������������������������������������������������������������������41
Chapter 4 Competition Versus Collaboration���������������������������������59
Chapter 5 Ethics and Value Sensitization����������������������������������������75

Part II Prescription��������������������������������������������������������������� 93
Chapter 6 Metric for Growth Versus Framework for Longevity�������95
Chapter 7 Motivating Exclusivity Versus Inspiring Inclusivity�������107
Chapter 8 Quality Control Versus Quality Dharma����������������������115
Chapter 9 Productivity Management Versus Productivity
Karma��������������������������������������������������������������������������123
Chapter 10 The Hundred-Year Organization�����������������������������������133

References�������������������������������������������������������������������������������������������149
About the Authors�������������������������������������������������������������������������������151
Index�������������������������������������������������������������������������������������������������153
 Preface
It is an irony that my first operational turnaround project at Union
­Carbide’s factory in Kashmir Valley coincided with the outset of insur-
gency in Jammu and Kashmir back in 1989 with mass exodus of ­Kashmiri
Pandits from the valley. As a result, the factory was abandoned, and oper-
ations were suspended sine die. I was the head of Industrial Engineer-
ing and Operations at the factory. Despite the global standards set by
Union Carbide, the factory had a long history of operating at below-par
efficiency. However, the relationship between the leadership rank and
grassroots workforce was largely cordial, except when it came to deliv-
ering efficiency at work! The only tool I had in my learning in those
days was my academic knowledge of industrial engineering. I, therefore,
deployed my untried and untested knowledge of time and motion studies
to examine assembly lines at the factory, admittedly deviating from usual
industrial engineering design. My point of interest was not limited to
examining the iterative behavior of machines, conveyors, or chutes. I also
intended to understand how the man at machine was emotionally react-
ing and responding to the challenges he was facing to deal with every-
day operational issues posed by those machines and auxiliaries. I spent a
good 10 hours every day at the factory. But, before I could complete my
two-week long study and analyze the data, operational efficiency, which
was steadily upping since the beginning of the study, had surpassed the
standards set by any of Union Carbide’s factories in India by the time the
study was completed. It was bit of Hawthorne effect of course, but the key
takeaway for me was that people matter—and matter the most. Every-
thing else could be impersonalized, but not the human. A human is just
her emotion, and surely, there is no dominant difference between one and
another, but the variance in the way they emote. Emotion is what actually
sets the man in motion and regulates his actions in the direction to fulfill
his unfulfilled desires.
Anyway, I was out of the frying pan, possibly with flying colors,
but put back on fire once again at another one of Union Carbide’s
xii Preface

f­actories—this time in Kolkata, in eastern India. This factory had an

interesting organization and work culture. Located in the midst of a
highly volatile and charged trade union-driven myth, the workforce was
decidedly skilled and largely returned from well-to-do and educated fam-
ily backgrounds. In other words, they had deep-rooted beliefs, and they
believed they knew what ethically–morally was right or wrong. They also
knew how to carry out their assigned tasks in the most efficient way.
However, fact remained that barring the early few years since its incep-
tion, operations were inefficient and employee relations were largely dis-
cordant at most times. As the head of the wage negotiation committee,
I had to deal with people who knew more about operations than me—
however, I knew more about my ignorance than they knew about theirs!
And here was the catch—in the mill of the greed–speed grind, a man gets
so fixated to his individualistic desire-fulfillment agenda that he tends
to ignore, to his own peril, the collective need-fulfillment purpose that
he himself could be a part of. To cut a long story short, for the first time
in the factory’s history, an agreement was signed between the heretofore
warring factions to serve and fulfill a common and collective agenda, and
a formula was arrived at, to share the impending gains between the two
parties. This was September 1996. As the head of factory by then, I fondly
recall the celebrations that commemorated the best productivity mile-
stone ever achieved by the factory. This was the authority of collectivism!
A similar situation brewed up down in southern India in Chennai,
in 1999. This was the Indian arm of a U.S.-based company, albeit in the
yet-to-mature space of information technology enabled services (ITES).
With a no-holds-barred focus on recovering the investment made, the
company’s leadership flock solely targeted new account wins and pushed
shipments and deliveries to the maximum—every hour on each day.
This was Taylorism at its waning least—crawling and clambering even
in service and support industries—who is who in the organization was
in all likelihood known only to the clients—to none in the organiza-
tion! Eventually, things started falling apart, the company was practically
business-sick and all set to close. This was the time I assumed the role as
the chief executive officer (CEO) of the company with more than 7,500
employees and contractors. Being new to ITES, I knew no better than
to take the reserve of some proven manufacturing principles to the work
 Preface
xiii

theater, customize them, and roll them out. One by one, such systems and
methods were introduced—total quality management (TQM) and ISO
standards compliance, the concept of statistical quality control sufficing
a virtual manufacturing environment, and the like. But the most crucial
intervention was to place the employee actor at the center of all business
episodes. Everything must serve the actor, and not the other way round.
The employee actor must be delighted first to make business patrons
delighted, for she could never give more than what she had in her. Finally,
the company was not just out of the looming threat of closure but went
on to introduce pioneering concepts like rural BPO (2005) and college
campus BPO (2005) for the industry. Each employee actor was made part
of a team and encouraged to contribute her unique expertise for the col-
lective agenda. No one had to work for more than stipulated hours. Such
a concept of “work-life balance” might be as plain as a pikestaff following
a pandemic “work-from-home” year, but it was surprisingly unique back
then. Business and family times were guardedly balanced out and appro-
priately proportionated. It was a large team spread over several branch
offices in Chennai, but all were united by a common mission—be happy
first and pass it on the next. Latterly, as a hugely profitable business, the
company changed hands with another ITES venture, and I moved on to
yet another firm on a ventilator in an intensive care unit!
This was a call center company in Chennai I took charge of in early
2010, with an idea to possibly pull it out of its imminent closure. On
the very first day of assuming office, I was confronted with a list of
800 employees on the firing line. Here was a situation that was in a way a
combination of all the three previous situations I narrated. My approach
here was also a mix of the three in tandem. Among the first things done
was to intermit the IT way of the parent company and install the BPO way
to manage the affairs of a BPO business. The troika structure, which we
shall discuss in the following pages, was introduced to align the disjointed
leadership huddle to a common purpose—and all the needless tasks were
summarily eliminated forthwith. Although several analytical tools and
techniques were deployed to take decisions with detached attachment, the
basic thrust was to foster an environment in which the employee actors
could breathe freely and establish their individual identity within a col-
lective identity. By March 2014, the company had spread its operations
xiv Preface

across multiple locations in the country, serving across multiple business

verticals and recorded its first profitable year. Employee attrition and
absenteeism were at lowest levels versus the industry benchmarks—the
employee actors were movingly happy!
Of course, the world of business is full of many such stories and many
successful turnarounds, but we have un-crated here in this book the ideas
and concepts culled from these experiences to map out—an until-now
abstract—the subject of subjectivity into a thoroughly reconstructed
objective framework emerging straight from gemba, the live workplace.
Man with a scarcity mind misses the universe of abundance completely
and sees only a limited world with limited possibilities. Abundance, the
very source of all beings and things, beyond the realm of the mind, must,
therefore, be realized within the self itself—for all space and time are
integral within the inner abundance, the primary basis of man’s inner-
world sustainability and outer-world maintainability. Rahul Nevatia,
my co-author, with his unique experience at New York hedge funds, has
added the missing west perspective in the north, east, and south perspec-
tive I have described, synthesizing a complete 360-degree bearing to the
ethics–abundance narrative of the book—and in this full circle, we are
placing the man in an organization without omission and in human by
commission!
We have deliberately included an unusually large number of illustra-
tions in this book to expound the hitherto esoteric subjective in a rather
audible and objective way. Subjectivity could only be experienced by
way of objectivity—therefore, the illustrations and depictions could be
incredibly supportive to an intricate dissertation. During the course of
our work, we have referenced some outstanding books, particularly by
Harmut Rosa, Michael Pirson, Vijay Govindarajan, S. K. Chakraborty,
and A. Parthasararthy. These books were quite pertinent to how we
constructed our arguments and the narrative of this book. We sincerely
express our gratitude to these eminent thinkers and authors. We also
thank many other illustrious humans who have shaped our thoughts and
actions through the course of our work life in past several years. And,
of course, our avid and ardent gratitude is to Prof. David Wasieleski,
Executive Director, Institute of Ethics in Business at Duquesne
University, United States, to guide us through to writing this book—his
 Preface
xv

interventions and suggestions were of immense value to us—yes, the egg

in our bear! Finally, I thank my wife Sangita for so graciously allowing me
the liberty with time even in the midst of coronavirus lockdowns. And,
I am sure, Rahul, my co-author, must be equally thankful to his wife,
Preeti, and his spirited kids, Aarav and Anishka, for similar generosity
from them as well.

Pradeep Nevatia, scd

Chennai, Kolkata, New York
 Foreword
The world is experiencing a multitude of converging crises that force us to
rethink how we manage and lead. The situation we find ourselves in forces
us to take a new look. We are called to question our notions of reality and
ourselves. Managing Abundance guides us to do both.
Let me then set out to writing this foreword with exhortation that
the book you now hold in your hands has the cogency and potency to
unmask the camouflaged you within the emergent making of a business
and society. The book does not only edify but also creates momentum
on how people and organizations can take stock of what is happening
around them and seek to reset their lives and livelihoods. The work pre-
sented stems from practical insights of real live managers and investor and
complements many of the emerging insights from theory on how we can
manage ourselves and others better.
In this book the authors shed light on the possibility of organizing life
around the principle of abundance. This principle is labeled the ethical
code of universal consciousness that perpetuates the unbiased and col-
lective human flourishing agenda of humanity—individual happiness as
intrinsic within it. They will walk you through how you can create the
construct of ethics–abundance for a perpetual business organization that
could last a “100 years.” They will demonstrate how deeply rooted the idea
of scarcity is in our mind and how it can drive us into a greed–speed frenzy
and onto the slippery slopes of individualistic agenda.
The author duo carries a comprehensive analytical and business back-
ground—Pradeep is a former CEO of large people-intensive companies
and Rahul is a hedge fund investor. One is deeply involved with peo-
ple and the other is so with numbers. Diligent and intensive effort by
these authors reflects in the strength of book’s ethics–abundance theme
qualified through their exclusive subjective-objective narrative. They have
brought a kind of distinctive economistic–humanistic perspective, so to
say, to the “abstract” concept of abundance by way of a well-argued ethics
paradigm. This book should be given to every CXO, so that they can
xviii Foreword

realize the opportunities in a seemingly chaotic world. The authors do an

excellent job showing in illustrative detail just how easy it is to strengthen
the foundation of a “sustainable” business framework.
This is not a book for those who are afraid to tread undiscovered
paths! This is a book for those who dare to see beyond the individualistic
economic goals into the collective human mission. And this is not a
“lazy in-flight reading” book. This is a “break out to self-discovery” book.
Go forth, reader, and learn of the vitality of self-sustained abundance and
its innate ethics code!
Michael Pirson
Professor and President, International Humanistic
Management Association
New York, 2021
 Part I

The Perspective
 CHAPTER 1

Man in Human: The

Scarcity in Abundance
Managing the Manager
Some 40 years ago, Professor B. S. Rao, during a system dynamics
­discussion at the National Institute of Industrial Engineering, Mumbai,
described “manager as the one who could manage at least one person
other than herself.” We overwhelmingly subscribe to this, albeit with one
adaptation that is exceptional in prevailing times. It is exigent upon us
to explicitly introduce the inseparable man–nature relationship extension
to the definition of the manager even if it were implicit in the d ­ efinition
originally put forward by the professor. In an altered definition of the
manager, therefore, we would like to elucidate the description of a man-
ager as the one who could manage at least one person other than her-
self and her gaia self. We have borrowed the phrase Gaia from Greek
mythology in which the primordial earth, including its ecosphere and
biosphere, is characterized as gaia. We consider that the hitherto embed-
ded ­gaia-­element of human existence must be separated out and given
unambiguous assiduity and latitude in any disquisition over the inside-
out dynamics of not just the manager, but the man-in-human system
itself at both subjective as well as objective planes. The core of managing
is management of first the human—her unlimited subjective self, and
then, the man—his limited objective self. The effect commensurate only
with its cause, no matter the system. This is the fundamental cause–
effect ­principle. Therefore, how objective affairs of the world outside are
­managed reflects just how subjective affairs of the man within are man-
aged. And, no discussion about the man-in-business could, therefore, be
complete without a corresponding deliberation on man-in-human in its
object–subject dynamics and finite–infinite dimension, that is to say, the
limited in unlimited—the scarcity in abundance.
4 Managing Abundance: The Ethics Paradigm

Energy: The Matter of Time

In physical sciences, as we know, the relationship between energy, mat-
ter and time is explained through Einstein’s famous equation: E = MC 2,
where E is energy, M is matter, and C is the time dimension that expresses
energy—potential and kinetic—in terms of speed of light. We are, of
course, not going into the physics per se of this equation, but picking up
our key takeaway from here, that for any dynamic—animate or inani-
mate cosmic system, the three basic constituents are cosmic energy, cos-
mic matter, and perpetual time. In other words, the cosmic energy on
all counts is expressed through matter in the chronicle of time. Also, the
energy–matter ratio maintains a holistic balance or the constancy over a
perpetual and therefore the infinite time dimension between the minus
and plus infinities conjoined in circularity. Cosmic energy—kinetic and
potential—expresses itself, in form through matter and in movement
through time. This is what a cosmic system or within that the gaia system
is at its grossest level of manifestation. We are of course not going into
any inquiry as to how cosmic energy came into being and what caused
the cosmic energy to express itself as cosmic matter along this perpetual
time dimension. Although through epochs, different religious thoughts
have explained this phenomenon in different ways, we call this an inter-
play of—uncaused, undifferentiated, unfragmented, and unitive—energy
with matter and time and leave it at that to continue further into develop-
ing our postulations. This otherwise attribute-less cosmic energy or to use
the philosophical paraphrase, the consciousness has a four-dimensional
being character:

1. It is self-sustained in abundance as against to-be-managed in scarcity.

2. It is integrative and unitive.
3. It is infinite and perennial.
4. It is rhythmic in a sort of sinusoidal movement.

The first two dimensions pertain to its subjective character, and the ­latter
two pertain to the objective character. We shall discuss further the character
of cosmic energy in relevant contexts during the course of our deliberations
in the following pages of this book.
 Man in Human: The Scarcity in Abundance 5

The Being Principle of Scarcity and Abundance

Cosmic energy, as we get, is uncaused; therefore, it is self-determined,
self-sustained, and self-abiding in its own existence principle—we call
the abundance principle. Vedantic philosophy calls it the p­erpetual
dharma, the holding principle, or the ethics principle. The word dharma
comes from the Sanskrit root—dhri, which means to hold or to support.
Therefore, dharma stands for the substratum that holds or supports the
determination and sustenance of a thing or being. In other words, the
abundance principle, as we call it, holds, supports, and sustains the collec-
tive consciousness—the unitive cosmic energy—of the integrated human.
We could say, the abundance principle sustains the undifferentiated and
infinite energy, which in turn is expressed though d ­ ifferentiated matter
over the finite chronicle of time. We shall use the terms abundance prin-
ciple and ethics principle interchangeably in our discussions all through
this book. The same argument, therefore, could also be extended to
explain the idea of scarcity maxim or the individual dharma. The ­scarcity
maxim holds, supports, and manages the differentiated man in individual
consciousness. The individual being—the man—is, t­herefore, the mani-
festation of collective being—the human. Individual c­ onsciousness estab-
lished in individual principle is what an individual being is. We shall,
therefore, refer abundance principle in the context of human in collective
consciousness and scarcity maxim in the context of man in individual con-
sciousness. In this sense, the abundance principle is the collective principle
as well.
Moving on further, the man-in-human system is said to be congru-
ent when both individual consciousness and collective consciousness are
perfectly aligned. Each and everything or being in the cosmos is, thus,
a combination of objectivity and subjectivity in varied proportion and
multiple permutation and combination. Moreover, human is the only
subject–object being in the gaia system who has access to her complete
subject–object dimension of cosmic expression—the animals, birds, trees,
and so on do not have the subjective dimension. Therefore, to understand
the total human system and how it interacts with the beings and steers
through the gaia system, we need to understand both the subjective and
objective dimensions of human personality.
6 Managing Abundance: The Ethics Paradigm

The Being Consciousness: Human Personality Planes

For the greatest part, as we know, a human being is constituted of a phys-
ical body, a mind, and an intellect. The body–mind–intellect system is the
matter that, by itself, is inert and inanimate just as for any other living
being. The five organs of perception in human body take in the stimuli
from the world. Mind and intellect react with the stimuli and direct the
organs of action in the human body to send out commensurate response
back into the world. If the mind alone reacts to the stimuli—without
engagement with the intellect—there is a particular response that is just
mind-directed—according to the nature of mind, and if body–mind–
intellect combine reacts to the stimuli, the response bears the character-
istics of intellect as well. For the time being, we are putting on hold—for
a later stage examination—a third possibility when intellect alone could
respond by bypassing the mind and proceed further to discuss how the
body–mind–intellect system is functionally organized within the overall
human system and how it coordinates its contingent functionality.
As we know, our concept of objects in the outer world is gained only
through the five sense organs secured in the human physical body. If these
sense organs are inactive, there is no world for the man, or in other words,
it is existent as nullity. The human body forms the grossest encumbrance
of the manifested cosmic energy. The objective sense in turn is connected
with the subjective sense through the five planes of human existence or
human personality planes, progressively subtler than the previous, see
Figure 1.1.

1. Animative plane: This is the plane of physical body—the outermost

precinct of human personality—beyond which man has no physical
existence. It essentially emerges out from the assimilated food and
finally goes back to fertilize the earth matter and becomes the food
itself. Therefore, the physical body is an integrated bio-gaia body
separately identifiable only in the finite timeframe of man’s limited
lifetime. The bio and gaia bodies comprise the same core elements
and mutually impact each other like the sub-system within the sys-
tem. The animative plane comprises of the organs of action and
the five organs of perception that connect it to adjoining planes of
human personality.
 Man in Human: The Scarcity in Abundance 7

5 4 3 2 1
Bio-Gaia
Plane

1. Animative plane
(integrated bio-gaia plane)
2. Breath plane
3. Mind plane
4. Intellect plane
5. Consciousness plane

Figure 1.1  Human personality planes

2. Breath plane: This is the plane of five psychological systems com-

prising the faculties of perception, digestion, blood ­circulation,
thinking, and self-learning. The medium running through these
five faculties of human psychological personality is the dynamic
air or, as we call, the pulse of breath. This is also plane of balance
between the animative (action) plane and the adjoining mind
(thought) plane and, therefore, pivotal to establish thought–
action congruity.
3. Mind plane: This is the plane of the emotional mind that regulates
pulses of breath in the breath plane. The emotional mind—or just
the mind—comprises a continuous flow of thought pulses and waves
of different frequencies. The mind by itself remains within the realm
of known or the finites, as its operative signals are primarily drawn
from the finite outer world. However, mind is, could as well be,
in state of duality for its capacity to simultaneously connect with
both objective–finite, the outer and subjective–infinite, the inner
worlds of the man. The thought pulses in the mind—emotions or
feelings—are, therefore, oscillatory in nature, for they oscillate
between the outer objective and inner subjective focal points on the
mind plane and the contiguous intellect plane. This also explains
the  natural propensity of mind to be either in the no-more-valid
past—the world of memories and the not-yet-valid future—the
world of hopes and wishes—this is the prime essence.
8 Managing Abundance: The Ethics Paradigm

4. Intellect plane: This plane controls the mind plane. Intellect stores
all of man’s memories and the knowledge thereof. It holds the con-
geries of man’s unfulfilled desires as well. And, because the intellect
in turn is connected deep within with the impinging conscious-
ness plane—the next in ordering—it could permeate the realm of
unknown as well—to investigate, contemplate, and comprehend
any of the out-of-box phenomena—which means that all phenom-
ena or noumena, hitherto known or unknown, could be explored
through intellect. The intellect could even alleviate the thought
waves flowing in the mind plane through its faculty of judgment,
the capability it acquires, by way of its connect with the ever-stable
consciousness plane—for judgment, as we know, a stable reference
is indispensable.
5. Consciousness plane: This is the innermost of all the five person-
ality planes, which is partially or fully insulated from the being
consciousness—the abundance of cosmic energy of man through
the layers of his unfulfilled desires, collimated in the intellect plane.
The desire is an all-important and essential vector phenomenon
( -­fulfillment) of the undifferentiated cosmic energy that causes its
manifestation into differentiated matter of specific form and dynamic
movement along the direction of its desire-centric ­propensity. The
manifestation of this energy could be dynamic active—kinetic
energy—or dynamic passive—potential energy—or in any of their
permutation and combination. The consciousness plane directly
controls the function of intellect plane through unfulfilled desires
accumulated there in that. In other words—we could say—if there is
no desire, there is no human—this is the prime essence.

The Cause of Being: Desire Fulfillment

Sir Isaac Newton’s Mathematical Principles of Natural Philosophy postulates
that physical objects or bodies establish an equilibrium through exertion
of equal and opposite forces. Extending this principle to man’s subjec-
tive domain, we could also say that a subjective noumenon could as well
establish equilibrium through a set of equal and opposite subjective forces.
Desire, being a thought noumenon of man’s subjective personality, could,
 Man in Human: The Scarcity in Abundance 9

therefore, shape into an action phenomenon only through i­ncidence of

equally powerful and opposing thoughts. However, the positive or neg-
ative polarity of the force of desire could be referenced only with respect
to the orientation of desired goal (desire vector - ), the mind ports at a
particular point of time. The thought current flowing along -fulfillment
is considered positive and flowing against is considered negative by the
man. In other words—in the anxiety for success ( -fulfillment), there is
lurking fear of failure ( -unfulfillment) concurrent with it in the mind.
This pulsating movement of energy from the success to the failure end
generates a force that is deployed as physical action toward -fulfillment.
And, as -fulfillment is invariably linked to outcomes pertaining to the
ever-changing outer world, the -­fulfillment matrix keeps altering as an
ever-shifting goal post. As a result, success or failure could never get a
reference plane, which remains stable against the ever-renewing configu-
ration of the goal or the idea of success. The -­fulfillment process could,
therefore, remain incessantly active in mind, consuming a man’s physical,
mental, and psychological energies, all at one time.
Now, let us consider a scenario where the mind is aligned with
­intellect, which in turn has a strong connect with integrative and undif-
ferentiated consciousness and its time-tested pool of memories. The
otherwise ­discriminating intellect could, in this scenario, behoove the
undifferentiated consciousness and pass on integrative pulses to the mind
and transform the individualistic goal into a unitive mission. The dif-
ferentiated desires could then transform into integrated assent through
reciprocal exchanges between mind and such an intellect. The desires then
stabilize, and over a period of time, subside either through fulfillment
or their willful negation—and at some stage, the mind could even get
rid of these desires altogether. Instead of getting constantly engaged in
object-focused, short-lived, and ever-changing pursuits, the mind could
then function conforming to its design-purpose—to accurately receive
and transmit inputs from the phenomenal world to the intellect through
sensory organs—and just that! The systematic process of integration
of mind with intellect and establishing the functionality of mind to its
design intent is when human actions could be denominated as in com-
plete harmony with the abundance principle of integrative conscious-
ness. Such an integrated mind–intellect system, even while in the field
10 Managing Abundance: The Ethics Paradigm

of intense action, could yet be in state of perfect balance and constancy.

The things and beings of the world remaining the same, such mind could
accommodate the unitive dimension of humanity. The desire prompted,
anxiety whipped, and individual-centered actions could no more be gen-
erated. This state of desireless action delivers the holistic and collective
happiness in each of man’s life moments. This is human flourish, as we
describe borrowing the phrase from Michael Pirson’s book, Humanistic
Management (2017).
The collective human flourish is the desideratum of any human
endeavor—within the carrying capacity of the bio-gaia system—Pirson
argues, as he elaborates the blueprint of his model humanistic manage-
ment theme—the postulation in which human flourish is heedfully and
immanently entwined with human dignity—self-respect as against self-
regard—and human well-being—the common good around which humans
are affiliated and organized by the very cause of the evolutionary process
itself. Pirson’s humanistic perspective is meticulously calibrated to pro-
tection of human dignity that values freedom, love, care, responsibility,
and character. Accordingly, the key reason for survival of humans is their
rational nature and for which dignity and well-being in the frame of eth-
ics and morality are crucial. The highest aspiration and unmitigated desire
of human—he reckons—is to achieve an eco-balanced level of well-be-
ing and to flourish ultimately in dignity. As against, the dominant and
contagious economistic perspective to which the modern prejudice is mul-
ishly assigned, he argues—characterizes human beings as uncaring and
restrictedly self-centered with singular focus on self-augmentation with-
out self-accountability and in which only the self-interest and self-con-
sumption provide the conclusive rationale for what is valuable.
In his book Resonance: A Sociology of Our Relationship to the World
(2019), Hartmut Rosa, Professor of Sociology at the Friedrich-Shiller-­
Universität Jena, Germany, as well argues that the relational quality of
man’s relationship to the world is established by the fact that he (subject
pole) desires something that appears attractive to him (world pole) or fears
something that appears repulsive. Although, analytically, desire and fear
constitute an opposition, both are completely intermixed, as desire as a
palpable form of resonance comes up against the fear of being repulsed—
argues Rosa. Therefore, without analyzing desire or fear (often the partial
 Man in Human: The Scarcity in Abundance 11

cause of desire) caused by attraction or repulsion (inverse-attraction), the

fundamental driving force and existential mode of man’s being or, his res-
onant bio-gaia relationship or, in Rosa’s words, the vibrating wire connect-
ing him with the world—that is, how he passively experiences and actively
confronts what he desires and fears—cannot be understood. In essence, as
Rosa contends, a man’s biographically specific fears and desires—corralling
by way of his experiences of intense alienation and resonance over time—
serve him as deserts of alienation and oases of resonance, providing a kind
of directional compass for him through his life. For, it is the fears and
desires of man that alone open specific paths for him and determine his
horizon of expectations in order that he finds his way back to those oases
of resonance—his memories of specific happy and fulfilled moments in
the past that make him feel sustained in the world. In this way, Rosa
affirms, memories (of past) and expectation (from future) are intrinsically
connected with the structure of a man’s fears and desires, so that every
biographical event in his life could be understood as a story of searching
for an oasis of resonance and avoiding deserts of alienation. Human desire
is simply a desire for resonance—postulates Rosa—in other words, there-
fore—a desire for resonating with collective consciousness, which is not
an emotional state, but a mode of relation beyond the realm of mind and
intellect—a state of being related to the collective human, entirely—and
an active readjustment of individualistic desires to the collective human
flourish.
Therefore, incipiently, desires activate intellect, and subsequently, the
entire life process is set into motion. The unitive collective conscious-
ness, though watchful and aware, is unbiased and uninvolved in every-
day affairs of the man. This is the universal and infinite pool of energy
common to all things and beings and based on accumulated individual
desires the man draws a finite share from it for his limited lifetime—what
he does with it, however, remains completely his own business! All the
five planes of human existence and sustenance, therefore, coordinatively
function within his being. The animative and breath planes combine is
a man’s gaia body. The mind and intellect planes together constitute a
man’s cognitive body. The consciousness plane is termed his causal body,
simply because it causes the manifestation of cosmic energy into his indi-
vidual being with a unique body–mind–intellect system characterized
12 Managing Abundance: The Ethics Paradigm

by a unique combination of kinetic and potential energies inherent in

the cumulate of unfulfilled desires. In other words, gaia, cognitive, and
causal body combine to shape the total human with unique individual
consciousness within the abundance of universal c­ ollective consciousness.

The Attributes of Being: Human Personality

Characteristics
The dynamics of -fulfillment not only cause the manifestation of a
man’s individual consciousness, but also profiles his sui generis personal-
ity attributes that determine the propensity and disposition of his actions
in the phenomenal world. The three principal attributes of desire that
profile the unique personality of a man are:

1. Dynamic equilibrium (DE)

2. Stimulated entropy (SE)
3. Chaotic inertia (CI)

The DE energy in desire is dynamic in the nature of constancy of

abundance-spirited collective consciousness. The SE energy is also
dynamic, but in the nature of accelerating and scarcity-driven individual
consciousness. The CI energy, at the other end, is inert and in the nature
of directionless and confused consciousness. In other words, this is the
consciouslessness that is neither collective nor individual. In a man, all
the three attributes are necessarily present, but in different allocations.
This is the key to understand the differences in tendencies and procliv-
ities among the individuals. In Vedic literatures, this is termed as guna
(­attributes) theory.
The higher the proportion of DE energy in a man, the stronger are
his ethical propensities. Therefore, transcendence and collectiveness come
naturally and easily to man when greater DE prevails in his desires. A pre-
ponderance of SE, while imparts strong action orientation to the man, his
desires inevitably carry the attributes of scarcity—greed, anger, jealousy,
vanity, cunning, vindictiveness, and so on. These constituent psycholog-
ical forces of SE are the prime movers of his unethical leanings. The CI
lacks action orientation, yet includes many of the negative psychological
 Man in Human: The Scarcity in Abundance 13

tendencies—the dis-values—of SE and thereby breeds in man a sort of

passive, unproductive, and unethical disposition. The SE man wants to
contest but win, while the CI man wants to win even without contesting.
The DE man is the wisdom man who possesses an integrative knowledge
that could see unity even in diversity. The SE man and CI man are intel-
ligent men who apprehend all beings in multiplicity and mutual distinc-
tion without the appreciation of any underlying unity. It is important
to note that the innate capacity of man to distinguish between what is
ethical and what is not in different situations is not so much linked to his
power of intellectual analysis as to the more basic psychological tenden-
cies ( -fulfillment) shaping his bio-gaia personality. The human person-
ality attributes, therefore, influence the very character of his intellectual
analysis and its outcome.

Being in Mind–Intellect Dynamics

With this background, we could now assuredly examine the functioning
of mind in a man’s everyday life. Essentially, the mind performs two dis-
tinct and foundational functions—objective and subjective. The objective
mind or the emotional mind or simply the mind is outer world oriented
that receives the stimuli from the objects of the world. The subjective
mind or the intellect, however, is (man’s) inner world oriented that reacts
or responds to the stimuli received from the objective mind. Thus, mind
comes under the causal influence of intellect. A balanced mind–­intellect
personality will necessarily have harmonious functioning between the
mind and intellect. However, with epochal exceptions, the mind and
intellect in human personality are functionally split and misaligned due
to an intervening layer of unfulfilled desires, accumulated and hoarded
by the man. The thicker this layer, greater would be the degree of mis-
alignment between intellect and mind and weightier would be entropy
of desires within a man’s cognitive personality. I want it, is subterfuge for
cry! See Figure 1.2.
At each moment as the man receives different sets of stimuli, intellect
accumulates newer impressions of desires superimposed on unresolved
impressions of the residual desires. Therefore, the action triggered by
the intellect will carry the flavor of current as well as accumulated desires.
14 Managing Abundance: The Ethics Paradigm

I want it!
Intellect
Desire
Mind M
I

Desire is the primal cause of all human actions. It’s the desire that
constructs the personal identity of a man and effectively separates
him from human. I want it, is the other name of cry!
Figure 1.2  Desire, mind, and intellect dynamics

The stimuli coming from the action episodes, as they incident upon the
mind, disturbs its entropy, and to resettle that, it relies on an intellect
that has rational and discretionary capabilities. Therefore, a strong link
and infallible alignment between mind and intellect is necessary. The
unsettled entropy is the potential source of creating new layers of unre-
solved desires over the intellect, and that could insulate mind even more
singly to a left-to-itself state. And, the mind then could only act sans
any input from intellect. As a consequence, the man gets detached from
his ­abundance consciousness, and his actions lose association with the
abounding abundance principle.
In other words, when the man works confined only to his b­ io-gaia
sense, he could just perceive the world of objects; when he works in
the dominion of mind, he could experience the world of emotions;
and when he works lead by intellect, he could comprehend the world
of ideas. The objective world is, therefore, perceived and experienced
never as such, but only as interpreted by a man’s mind and intellect.
And, as man is not merely a body, but an integrated body–mind–intel-
lect system with a desire pattern and unique attributes, his experiences
are different even for same objects at different times. Desire is what
 Man in Human: The Scarcity in Abundance 15

ultimately determines a man’s unique identity through the mind–

intellect dynamics.

Mind and Intellect: Constrained in Scarcity

As a man’s desires are focused on the objective world, his mission of life
remains object focused and constrained in finites. And, his relationship
with the phenomenal world remains limited to working out -fulfillment
in the finite extents of his lifetime. The finitude of lifespan within the
objective world is the genesis of scarcity mentality of the man, in which
he is an ever-constrained actor, competing with all other fellow actors in
the survival-of-the-fittest mode. Desires, instead of ideas, take the c­ enter
stage, and mind, which is primarily appointed to transmute ideas into
action, gets engaged in -fulfillment sans the ideas. Over a period of
time, such a scarcity mind begins to corrupt the intellect itself and cor-
rodes its conviction into dogmas in a sort of reverse osmosis p
­ henomenon.
Therefore, with every augmented gap between the mind and intellect, a
man’s actions keep losing the necessary direction and strength to mitigate
his life challenges and fulfill his desires.
There is no doubt that mind alone triggers all human actions, and yet,
the reverse is not only true but highly effectual. The physical pose and
poise as well develop a corresponding attitude of the mind. So, while the
mental mood determines human actions, the resultant physical attitude
and conduct in turn induce a corresponding mood makeover in the mind.
In a way, therefore, the mind influences action and outcomes of the action
in turn influence mind, and the gap between mind and intellect keeps
widening. Then, the actions triggered by this left-to-itself mind in such
scenarios are largely the emotional outbursts or indiscriminate impulses.
A constrained mind in scarcity is, therefore, erratic and unsteady.

Being and Destiny: The Cause–Effect Phenomenon

As we discussed, desires cause the beings and even nonbeings are just
a supplementary manifestation of man’s desires. It would, therefore, be
pertinent to discuss the underpinning of the law of causation and touch
upon Newton’s Mathematical Principles of Natural Philosophy one more
16 Managing Abundance: The Ethics Paradigm

time in this context. In a nutshell, the Newtonian philosophy of the law

of causation could be summated in a set of four simple rules:

1. There could be no effect without a cause.

2. The effect is cause itself in another form.
3. When cause is removed from effect, nothing remains in the effect.
4. The cause is simultaneous and intrinsic in the effect.

The play of cause and effect takes place only in the medium of time
in which the cause is precedent in time and effect is subsequent. In other
words, cause is past, and effect is present, and the present itself becomes
cause with reference to the future. Thus, the present is not only an effect,
but also the cause for the future. In philosophical terms, the effect of
man’s past action could be referred to as destiny, and his actions toward
-fulfillment constitutes his free will. The man has, thus, a choice of how
he could deal with his destiny in the domain of his free will. In other
words, while man’s present turns out as a fait accompli, he is indeed the
architect of his future.
The future is, therefore, caused by man’s actions, and the time domain
of actions is always the present. Now, if the mind could get access to
the intellect, it could draw upon its resources—the time-tested ideas and
consolidated ideals. And several action options could be generated and
evaluated by the intellect with reference to past memories saved within
it. If the mind–intellect connect is partially or fully impaired due to
accumulated unfulfilled desires, the actions triggered by the mind pri-
marily bear the color of these desires. The basic nature and potency of
action could, therefore, undergo change, and as a result, a yet wider gap is
created between the mind and intellect. And this sequence perpetuates
as “cause-the-action and effect-the-destiny” phenomenon through a
man’s lifetime.

Happiness: The Pursuit of Desire

Let us pick any of a man’s action exploits, and ask the question, why is
he doing what he is doing, and repeat the question one more time over
the response to the previous why. And repeat this question routine 4 to 5
 Man in Human: The Scarcity in Abundance 17

times. In the end, we are most likely to get just the one final response— “I
want to be happy.” That means, to be happy is really the axiomatic pursuit
of man. Now, let us explore, what happiness is. And, as we are yet to
experience the hitherto unexplored happiness, we would not know what
this could be like. We must, therefore, execute our search from the other
end, that is, what happiness is not, and for that, pick an object for the
purpose of this enquiry. Now, if the happiness is inherent in the experi-
mental object, then it should provide the same measure of happiness to
different people at the same time and the same person at different times.
Indubitably, this could not be true—therefore, happiness for man is not
an objective, but entirely a subjective phenomenon having a distinct and
clear relationship with his state of mind.

Efficiency of Free Will: The Key Differentiator

As a bio-gaia entity man too is governed by physical laws and, yet, in him,
because of his subjective dimension, a certain measure of efficiency is set
up through his free will to manage his actions in pursuits of happiness.
This additional port of self-cultivated efficiency, we call the efficiency of
free will, is arranged through the subjective personality of man, and puts
him to an advantage over the other life forms in the gaia-system. The effi-
ciency of free will is, therefore, to be seen as freedom in man to willfully
set up his abilities and capabilities in the field of action. The efficiency
of free will, thus, manages not just the limitations of a man, but also,
as a distinguishing tool, helps him to explore and realize higher levels of
­subjective reality in a continuum to his abundance consciousness self.

Idea, Ideals, and Field of Action

There is, as such, an incessant ebb of cosmic energy flowing through the
plane of breath in the human personality. The energy in the breath is
dynamic and the propensity of its movement is to realize -fulfillment
for the man. The degree of its dynamism is palpably linked to the qual-
ity of in terms of its measure of collectiveness and the resultant eth-
ical sanction it receives from the intellect. A goal set by way of careful
evaluation by the intellect, comprising its ideas and ideals, is likely to
18 Managing Abundance: The Ethics Paradigm

be congruent with ethics–abundance principle and therefore valid for

a longer timeframe. And, once the mind accepts this goal without any
infractions from everyday desire impulses of shorter wavelength, an ethics-
centric dynamism is set in motion within the mind–intellect system.
Ethical dynamism acts as a countervailing force to the onslaught of
­negative energy, not aligned to the ethics principle, coming from the phe-
nomenal world. Therefore, discovery of ideals within could be crucial to
establishing man in the vitality of his infinite dimension, in his fullness,
in his completeness, in the abundance.

Managing Energy: The Scarcity–Abundance

Exchange
As a scarcity entity, man could draw only finite energy for a finite span
of his lifetime. Therefore, it becomes important to understand how  he
could leverage this energy in support of his ideas and ideals to f­ulfill his
desires and how diligently he manages this energy to pre-empt the unpro-
ductive intemperance’s in everyday life. In the human personality system,
dissipation of this psychological energy could occur only through three
channels:

1. Past (fear) channel: Memories of the past tend to influence and direct
human actions in line with outcomes in the past. As a consequence,
the energy required for creative inputs to actions is reduced or even
dry up. The final outcome is, therefore, a repeat of the past or lesser.
A large portion of psychological energy is, thus, consumed to cope
with the fear of failure.
2. Future (anxiety) channel: Anxieties pertain to the domain of future,
which is vague until realized or created. Any energy directed to
vagueness is likely to be ineffective and therefore inefficient. A large
portion of a man’s psychological energy is similarly consumed to deal
with the butterflies in stomach.
3. Present (worry) channel: Excitement of the present fibs focus,
therefore, dissipates energy. The already depleted stock of energy,
as a result of its overallocation to the past and future, impacts
the field judgment necessary to manage the action episodes in the
 Man in Human: The Scarcity in Abundance 19

present. And, therefore, poor judgment, coupled with overexcite-

ment to exploit speedier -fulfillment, impacts the execution of
present endeavors and coupled with anxieties relating to future
causes increased worries in the present like the skating on thin ice.

Prof. Vijay Govindarajan of Tuck School of Business in his book, The

Three-Box Solution (2016), says, “…selectively forget the past, manage
the present, and create the future, as a strategy for leading innovation.”
We subscribe to this and observe its validity even in domains beyond
economics and business, as envisaged by the professor. All human actions,
whatever be their nature, participate in an energy exchange process in
conformity with physical laws. Even a misdirected activity develops a new
pattern of energy form. Therefore, managing energy not only involves
managing its quantitative, the objective dimension, but also involves
managing its propensity, the qualitative, the subjective dimension. Even a
highly energetic man could be quite ineffective if the energy flow within
him is overly misdirected into past or overwhelmingly concentrated in
the future. Only through an intelligent reorientation of mental attitudes,
could man conserve his psychological energy and direct it to action epi-
sodes in the domain of present.
Let us now examine the subjective import of this principle. The
past is what defines the self-image of a man, and his present actions are
just the idea of enhancing his self-image to a new level in line with his
-fulfillment. Desires within him essentially fuel all his actions. However,
if desires are adequately evaluated by an intellect, fully alert, and aware in
abundance consciousness with its large reservoir of memories, each of the
desire elements could be transmuted into conviction, an altogether differ-
ent energy pattern, which could be past and future proof. And, this way,
therefore, the energy dissipation could largely be reduced or completely
neutralized. While desires stimulate motivation, it is the conviction that
in effect simulates inspiration. The depth of conviction, however, depends
on the loftiness of the ideas and immutability of the ideal within. While
desires rush toward the ordinated goal, conviction progresses toward a
mission, a superordinate goal beyond any constricting c­oordinates in
terms of the collectivity of its scope and omnitude of time. Conserva-
tion of energy could, therefore, be worked out by diligently subduing
20 Managing Abundance: The Ethics Paradigm

the entropy of thoughts within the scarcity mind. It is like engaging with
the scarcity world outside, keeping a complete and firm connect with the
abundance world inside.

Goal and Superordinate Goal

Man’s action could only be as agreeable as the goal sanctioned by his ide-
als. Although an ideal is comprehension of intellect, it is the mind that
de facto cognates a goal. If this goal is based on ideals, then man’s vision is
likely to extend beyond the coordinates of his individual self to the larger
collective self, and the goal matures into a superordinate goal. The moti-
vation of scarcity mind transmutes into inspiration of abundance mind
with sharper focus and compliance to universal abundance principle. The
superordinate goal carries the energy pattern of longer wavelength and,
therefore, dissipates not impetuously through psychological holes created
on the mental plane by fears of past, anxieties of future, or worries of pres-
ent. All energy could, thus, be directed to fulfill such superordinate goal.
This indeed is the synchronized functioning of body, mind, and intellect
that could configure the best possible personality model for the man in a
given time. This is the inspired mood of a man, which is likely to evince
a happy response from deeper abundance consciousness much beyond
his scarcity consciousness. Inspired work not only brings out higher effi-
ciency in his actions, but distributes greater dividend for the man by vir-
tue of collective human flourish thus delivered.

Re-educated Values and Readjusted Mind

The mind–intellect system is essentially an understanding tool that always
tries to apprehend things in sympathy with the pattern of desires accu-
mulated therein. In other words, it responds to the unique propensity
of accumulated desires or the urges. As a result, man could interpret
things only under the light of these urges, even if facts point otherwise
and understanding of the facts may not reach the necessary depths of
mind and thereby tends to paint the facts in patterns liken to his urges.
The urges in a scarcity mind could simply be classified under three broad
categories—the physical urges, the social urges, and the urge to know.
 Man in Human: The Scarcity in Abundance 21

The urges, in unique combination of these three categories, combine to

develop an urge pull that exists in a man’s psychological body, just like
gravitational pull that acts upon his bio-gaia physical body. In a way, the
urge pull holds the man in the midst of all things and happenings in the
world. At any moment, as part of larger human body, man is generally
engaged in a standard way of doing things, which in other words could
simply be termed as imitating the world as it is—and because we live
as we are living, we are as we are. Therefore, to propel life into a higher
plane of existence, the man would necessarily need to modify and alter
his urges.
However, through re-education and readjustment of scarcity mind,
when the urge pull is aligned to the abundance principle, man is
evolved. This readjustment is not to subdue the individuality of the
man, but to enable him to perform on a higher plane of abundance
consciousness with a wider and deeper vision of the affairs of the world.
To withdraw the mind engaged in goal-seeking pursuits and readjust it
to the inspiring contemplation of the superordinate goal while at the
same time, giving the mind the fertile ground to function with enno-
bling ideals is, what we call, re-educating the mind to the collective
abundance principle.

Unreal Scarcity and Real Abundance

Life in the envelopments of matter is finite in as much as that every lit-
tle experience at all three levels of existence—among the objects, with
the emotions, and in the ideas—is finite. The body changes in every
moment—mind evolves, and intellect grows the same way. All changes,
evolutionary movements, and growth are indicated by a constant ces-
sation of their previous state, in order that the things concerned may
change, evolve, and grow. In other words, it is clearly established that the
body, mind, and intellect are ever changing, and all of them have finite
existence. Moreover, specific objects of the world, including the human
body, have a touch-and-feel reality within their respective finitude. We
could, therefore, say that the specific world object, including the human
body, is real as well as finite. We are, therefore, affront with finite though,
but a real world!
22 Managing Abundance: The Ethics Paradigm

However, with no such touch-and-feel kind of reality, mind and intel-

lect are just psychological bodies, albeit within a finite existential frame-
work. We could call them unreal finite or unreal scarcity. ­Furthermore,
for change to take place and perceived, a changeless vein is necessary.
Therefore, in order to hold together life experiences at three levels—
body, mind, and intellect—and to construct an experience of the inte-
grated whole—we call life—it is explicable to have a changeless lamina,
the real vein. This real is the abundance consciousness, the discerning
awareness. Abundance consciousness remains the same, no matter the
experience of man in his life time. It is, therefore, the real invariable—
it is the real abundance. Problem of scarcity, thus, cannot be solved unless
abundance has replaced it—paucity is not excised unless plenty has
replaced it—and weakness in man is not cured unless he is re-established
in strength. Scarcity experience within and through the body, mind, and
intellect can be mastered only if the man could discover and establish
an identity with the abundance of the collective consciousness, the real
abundance.

Self-Actualization to Self-Realization
Self-realization is not an end-state experience of human; rather, it is the
culmination of a life lived collectedly and made progressively more free
from any entanglements with the lower-order gross existence, freedom
from discrete outcomes, and the finite outlook. It is the all-­inclusive
transformation of man to be perfected by way of stilling the mind through
abundance-centered creed inertia that is tuned to collective human needs.
It is the ascension from scarcity to abundance—taking the ethics–abun-
dance strides to go beyond the individualistic personal happiness’s to the
collective human flourish. Self-realization is not a sudden superimposi-
tion of a special knowledge, but the culmination of an evolutionary pro-
cess in a man’s life.
All activities that man undertakes in his lifetime are due to a desire
to obtain a greater amount of happiness or, in other words, to achieve
greater freedom from unhappiness. This is the idea of a better life as the
man visualizes. However, a better life is sustainable only when singular
individual happiness turns into collective human flourish. Real progress
 Man in Human: The Scarcity in Abundance 23

is when he evolves from an individual self to a collective self. All the

so-called milestones in the history of human progress are nothing but
man’s victory over a source of unhappiness and overcoming the limitation
imposed on him by the world at large. It is a struggle to replace unhap-
piness with happiness. The flight of man from discomfort to comfort is
what he considers as progressing to higher standard of living. However, it
is utopian to rearrange an ever-changing pattern of life to a specific config-
uration in perpetuity. Therefore, despite the best efforts in planning, orga-
nizing, leading, and controlling (P-O-L-C) by the “man” in “manager,”
his life remains riddled with sequent of disappointments.
In the happiness continuum, any point below the next higher is
unhappiness, and therefore, the pursuit for happiness is the pursuit of
more at ever-accelerating greed–speed to get the better of scarcity, no
matter the standard of living man has already reached. Although man
could arrive at the highest possible stratum of his psychological existence,
averred to as self-actualization in Maslow’s need hierarchy, he is never
off-ramp the slippery slopes of so-called progress—any drop in speed of
action plummets him back to yet lower level of individuality. It is, there-
fore, clear that while bio-eye could accurately see the finite and real world,
the eye of mind, or the scarcity eye, could only see a desperately limited
and inverted image of it, which is finite though, but projects just the
unreal scarcity. And, mind, being the driver-in-chief, steps on to an exces-
sively accelerated greed–speed action to combat the projected scarcity up
the slippery slopes of progress in order to secure an abode in self-actual-
ization. The need hierarchy, thus, turns into a greed hierarchy.
The only possible remedy to exit unreal scarcity is to connect back to
the infinite abundance consciousness and realize real abundance in the
authority of ever-witnessing abundance eye. This alone could reel back
the image of unreal scarcity created by the mind to one of infinite real
abundance—the very cause of the finite and real world. Greed hierar-
chy is then transposed into creed hierarchy, with two additional levels
of existence added to the five levels—I exist, I desire, I control, I love, I
express—postulated in Maslow’s need hierarchy. The added levels, as we
find, are: “I witness,” therefore, I am wholly aware, and “I am,” the abun-
dance consciousness itself. And, the race up the slippery slopes transmutes
into moral strides in a step to self-realization. It is, therefore, paradoxical
24 Managing Abundance: The Ethics Paradigm

Need Secure Scarcity Abundance Moral Creed

7
Inertia Steps Eye Eye Strides Inertia
5 6
4 5
3 Finite 4
2 Unreal Scarcity 3
1 Greed Hierarchy 2
1

Need Hierarchy Creed Hierarchy

Finite Real World 5 Infinite Real Abundance
Slippery Greed
4
1. I Exist Slopes Speed
3
2. I Desire 6. I Witness
3. I Control 2
7. I Am
4. I Love 1
5. I Express

Figure 1.3  Self-actualization to self-realization

that mind could discern reality not when it is focused on the outer objec-
tive world, but apprehends truth only when it contemplates on the inner
subjective world. It is only when the mind turns away from scarcity con-
sciousness into the realm of abundance consciousness, it could compre-
hend the man in human, see Figure 1.3.

Back to Managing the Manager

There are two ways to approach day-to-day living—one is with the fact
that man is a finite entity with a clear beginning and a clear end. The other
is in the truth that man is part of the infinite expressed through several
finite entities in congruence with universal abundance principle. The ani-
mative body—the equipment of expression for man—remains true to the
laws of phenomenal world. However, the psychological body, comprising
mind and intellect, is not constrained by the animative laws of existence
and could therefore align readily with the abundance principle. The accli-
mation of man’s psychological body in the abundance consciousness is
expressed in three different ways at three different levels of his personality:

1. At an animative personality level, man is an individual personality

governed by physical laws of the objective outer world as well as eth-
ical laws of subjective inner world. In other words, he manages and,
at the same time, he needs to be managed.
2. At the psychological personality level of the mind–intellect domain,
he is part of collective personality; therefore, he is self-managed.
 Man in Human: The Scarcity in Abundance 25

Owner

Self-Managed

Managing and Managed

Figure 1.4  Managing the manager

3. At the personality plane of collective consciousness however, he is

the collective personality itself and the owner of his own self.

In other words, the relationship of abundance-centric man with the

phenomenal world is organized along the scarcity–abundance contin-
uum. Moreover, the three personality attributes are not in conflict with
each other, as they, rather, constitute the personality continuum of man
to realize his primordial existence in abundance. As man progresses along
this personality continuum, the owner and owned merge into one, and
he enjoys greater degree of freedom in the flourish of a collective human,
see Figure 1.4.

The Key Takeaway

1. Man can experience the objects of phenomenal world only through
his five senses—the organs of perception. In search of happi-
ness, man tends to gratify his senses in all possible ways. This is
­individual-centric living.
2. The uncaused cosmic energy or the life force is what we call
the abundance consciousness. It pervades through all objects,
26 Managing Abundance: The Ethics Paradigm

including human body, and allows man to express his individ-

ual self along the propensity of his unfulfilled desires amassed
in the memories of his intellect. These unfulfilled desires, we call
-fulfillment, determine and shape the individuality of man in
exclusive ways to react or respond uniquely to different stimuli.
3. Man wants happiness; therefore, there is a desire in him at all times in
some form or other. Desire is the motivating force behind each of his
actions (body), emotions (mind), and thoughts (intellect).
4. In order to experience happiness, the body, mind, and intellect must
be in harmony with the objects, emotions, and thoughts. The mind
and intellect function in the domain of ever-changing time. There-
fore, happiness could only be short-lived as both the mind and intel-
lect remain unstable all the time in the ever-changing times.
5. There is no common method applicable to the whole of mankind to
be happy, simply as they are differently established in exclusive desire
patterns. Therefore, based on the unique propensity of his urges that
shape his personality mold, man could espouse any of the following
approaches to sidestep the deep-seated scarcity in his cognitive per-
sonality and explore abundance beyond to re-establish his connect
with the abundance consciousness:
a. Intellectual personality type—approach through knowledge
b. Emotional personality type—approach through dedication
c. Balanced (fairly leveraged mind–intellect) personality type—
approach through action
d. Latent (unleveraged mind–intellect) personality type—approach
through discipline
There could, of course, be a blended approach as well to suit the
unique personality combination man could possess or develop at
different times in his lifetime.
6. The way to self-actualization is through the slippery slopes of greed
hierarchy. It is, therefore, a relentless trial for the manager to manage
both herself and the others. A possible recourse is to train the mind
to transcend the unreal scarcity and assimilate the real abundance
within to first manage the self.
 Index
Abundance-filled mind, 120 self-appraising introspection,
Abundance principle, 5, 27–28 62–63
Animative personality level, 24 self-examination, 62–63
Animative plane, 6 humanizing framework, 71
Animative (linear) speed, 46 human maturation, 65
Awareness, 86–87 internal mind–intellect or external
tools, 70
Balancing motor, 38 scarcity maxim, 66–67
Baseline model, 36–37 spirit, 71–72
Behavioral science, 110 sustainability, 63–64
Bio-gaia sustenance principle, 138 temporal dominion, 60
Bio-gaia system, 67–69 values and ethics, 60
Body-mind-intellect system, 6 Collaborative and sharing mind, 120
Breath plane, 7 Collaborative consciousness, 64
Business ethics Collaborative existence, 71
dignity, 103–104 Collaborative self, 61
immeasurable collective Collective and humanized mind, 120
intelligence, 104 Collective consciousness, 100–101
legitimate test, 95 Collective principle, 5
longevity framework (see Longevity Common minimum program (CMP),
framework, business) 138–140
quantification, 95–96 Consciousness plane, 8
roots of ethical capability, 96–97 Constancy of timeless time, 48–50
Contemporary time, 50
Cause–effect phenomenon, 15–16 Contingent time (CTM), 49
Chaotic inertia (CI), 12 Control-point and check-point
Character, 110 methodology, 143
Circle of engagement (CoE), 43 Corona effect, 55
Coexistence principle, 138 Cosmic energy, 4
Cognitive (oscillating) speed, 46–47
Collaboration, 32–33 Desire fulfillment
Collaboration and competition consciousness plane, 11–12
character elements, 69–70 desire and fear, 10–11
creativity, 65 economistic perspective, 10
elements, 62 fulfillment process, 9
energy–matter–time balance, human flourish, 10
67–69 integrated mind–intellect system,
ethics, 72 9–10
event-focused reverse value, 59 man’s subjective domain, 8
human dignity Pirson’s humanistic perspective, 10
collaborative self, 61 Desire-less work, 125–126
personality, 60 Destiny principle, 33–34
154 Index

Dignified mind, 119 failures and sufferings

Direct knowledge, 29 management, 83
Disciplined mind, 119 meditation, 81–82
Doctrine of karma (DoK), 123–124 self-doubts management, 84
Dynamic equilibrium (DE), 12 senses, 82–83
surprise management, 81
Economic motor, 37 value sourcing, 76–77
Einstein’s equation, 4 value spurs and deployment, 85
Emotionally balanced mind, 119 acceptance, 89
Emotional mind, 7 awareness, 86–87
Empathy motor, 37–38 enduring joy, 89–90
Energy, 4 fear overcoming, 88
Energy exchange process, 18–19 freedom extent, 91
Energy–matter–time balance, 67–69 get to total self, 86
Enlightened dictatorship, 99 go beyond pain, 87–88
Ethical dynamism, 18 perfection, 86
Ethics–abundance principle, 18 problem understanding, 87
abundance consciousnes, 29–30 unmitigated strength, 88–89
abundance principle, 27–28 wait/patience, 90–91
collaboration, 32–33 Everyday time (ETM), 48
Exterior–interior inertia, 52
evaluator and maximizer, 31–32
humanizing framework, 30–31
Failure mode effect analysis (FMEA),
knowledge, 28–29
116
Ethics–abundance principle
Finite individualization, 63
balancing motor, 38
Freedom motor, 38–39
baseline model, 36–37
freed-up time stress, 55
collective-self, 33 Future (anxiety) channel, 18
destiny principle, 33–34
economic motor, 37 Gaia, 3
empathy motor, 37–38 Gaia time (GTM), 49
ethical-righteous social exchanges,
35 Happiness, 16–17
freedom motor, 38–39 Higher standard of living, 130
individual-self, 33 Holistic knowledge, 71
interdependent personality, 39, 40 Horizon of expectations, 11
ratchet and pawl mechanism, Hub and spoke operations model, 102
34–35 Human dignity, 10
system dynamics model, 34 Human flourish, 10
Ethics and values Humanizing framework, 30–31
collective selfishness, 78–79 Human personality
detached dependency, 79–80 characteristics, 12–13
humility, 77–78 personality planes
profane rationality, 75 animative plane, 6
provisioning and giving, 80 breath plane, 7
value archetype, 77, 78 consciousness plane, 8
value practices intellect plane, 8
chaos within, 83–84 mind plane, 7
 Index 155

Human resource management and mentorship structure, 98

customer support, 114 organizational hierarchy, 98
Human well-being, 10
Humility, 77–78 Manager, definition, 3
Hundred-year organization Managing by ethics (MBE), 134–138
common minimum program ethics paradigm, 145–147
(CMP), 138–140 governance structures, 144–145
end-state value, 140–141 leadership, 141–143
governance practices, 143–145 serial leadership–mentorship, 144
managing by ethics (MBE), Managing by objectives (MBO)
134–138 paradigm, 134
managing by objectives (MBO) Man-in-human system, 3
paradigm, 134 abundance consciousness, 24–25
MBE leadership, 141–143 body–mind–intellect system, 6
perennial life cycle (PLC) sequence, cause–effect phenomenon, 15–16
133 desire fulfillment, 8–12
transformation, 133–134 energy, 4
goal and superordinate goal, 20
Inclusivity and exclusivity human personality characteristics,
bio-gaia system, 108 12–13
individuality, 109 human personality planes, 6–8
individual self-level consciousness, ideas and ideals, 17–18
107–108 mind–intellect dynamics, 13–15
inspiring leader, 109 pursuit of desire, 16–17
leadership–followership character scarcity–abundance exchange, 18–20
amelioration, 110–111 scarcity and abundance, 5
motivation, 108–109 self-actualization to self-realization,
serial leadership, 111–113 22–24
work structure, 113–114 unreal scarcity, 21–22
Integrated mind–intellect system, 9 Meditation, 81–82
Intellect plane, 8 Memory personality, 28
Interdependence, 32 Mentor–mentee principle, 138
Interdependency principle, 138 Mind–intellect dynamics
bio-gaia sense, 14
Kinetic work, 123 desire, 13, 14
efficiency of free, 17
Leader–follower relationship, 98–99 mental mood, 15
Leadership–followership character objective mind, 13
amelioration, 110–111 objective world, 15
Longevity framework, business scarcity mentality, 15
four-goal system, 100–101 stimuli, 13–14
growth metric, 101–103 subjective mind, 13
hierarchy, 97–100 Mind plane, 7
cognitive values, 97 Mind stilling process, 57
economic-commercial view, 97 Moments of Truth, 99
flat organization, 97
leader–follower relationship, Need–greed co-action, 55
98–99 Normative (circular) speed, 47–48
156 Index

Oasis of resonance, 11 involution to evolution, 56, 57

Objective excellence, 128 phenomeno-logical perspective, 53
Objective mind, 13 rationalization, 51
Objective motors, 36 slippery slopes, 53–55
Out-of-box phenomena, 8 speed, 50–51
constructs and time scarcity,
Past (fear) channel, 18 45–48
Perennial life cycle (PLC) sequence, high-intensity desires, 51
133 quantitative–qualitative
Period leader, 111–113 individuality, 51–52
Perpetual dharma, 5 rationalization, 51
Personal precinct, 110 sense of impatience, 50–51
Pirson’s humanistic perspective, 10 temporal phenomenon, 45
Planning, organizing, leading, and timeless time constancy, 48–50
controlling (P-O-L-C), 23 Scarcity maxim, 66
Potential karma, 123 Scarcity mind, re-education and
Present (worry) channel, 18–19 readjustment, 20–21
Productivity management and karma Self-actualization to self-realization,
business goals, 128–129 22–24
doctrine of karma (DoK), 123–124 Self-appraising introspection and self-
productivity karma, 129–131 examination, 62–63
work ethic and ethics at work, Selfishness, 78–79
124–126 Serial leadership, 111–113
Psychological personality level, 24 Seven-step problem-solving process,
116
Quality circles, 116 Still mind, 119
Quality control and quality dharma Stimulated entropy (SE), 12
abundance model of quality Subjective mind, 13
excellence, 116–117 Subjective motors, 36
dominion, 116 Subjective productivity karma, 131
high entropy–low efficiency, Superordinate goal, 20
126–127 System dynamics, 3
objective excellence, 128
service through ethics, 127–128 Temperament of man, 45
subjective cause and objective Temper of time, 45
effect, 115–116 Temporal phenomenon, 45
total quality management (TQM), The Three-Box Solution, 19
117–121 Thinking and counter-thinking (TcT)
Quantitative–qualitative individuality, methodology, 128
51–52 Timeless time (TTM), 49–50
Time principle, 138
Scarcity–abundance exchange, 18–20 Total human system, 5
Scarcity and abundance Total quality mind (TQMs)
contemporary time, 50 revisiting emotional life processes,
corona effect, 55 120–121
exterior–interior inertia, 52 subjective, 118–120
Hartmut Rosa’s fisherman and values, policy, and goal deployment,
businessman, 41–44 121–122
 Index 157

Transformation, 63–64 Value archetype, 77, 78

Troika work structure, 113–114 Value-centered mind, 120
Value sourcing, 76–77
Unfulfilled desire, 8
Unreal scarcity, 21–22 Work ethics, 124–126