Building our spiritual capital

According to the dictionaries, the noun capital suggests the idea of ​​values, money, and cash, besides being something capable of producing profits or advantages, among other things. In general, the notion of valueplays a crucial role in the meaning of the word capital. And value, in turn, represents something useful, meaningful, quality, excellence, talent and importance. In short, when we are talking about capital we want to express basically the accumulation of things of real value - whatever the measure used.

Originally, the concept of capital designated only the means of social production, that is, those used in activities that were part of the division of labor. It should therefore be noted that the capital of a firm involves productive resources, namely: equipment, facilities, inventories and so on. It seems that the initial concept of capital comes from the commercial development generated in the middle Ages, that is, from the creation of new forms of commercial bookkeeping for business management^.(1)

Modern social scientists have been extremely creative in uncovering and / or expanding the meaning of the word capital to other areas of knowledge. In this sense, it should be mentioned that the so-called human capital is seen as the set of skills, knowledge and skills that workers use to accomplish their tasks and organizational goals. ⁽²⁾

Thus, an organization that does not have adequate human capital cannot survive in the regime of intense competition, which predominates in our world nowadays in almost all business sectors and even between nations. The quality of this human capital (basically made up of thinkers, scientists and technicians) is determining, by the way, so that new possibilities of advances, solutions and discoveries for the fulfillment of human material needs can be glimpsed. By the way, the so-called capacity for innovation and creativity derives fundamentally from this form of capital.

Intrinsically linked to this is the intellectual capital, which determines the sum of all the intangible resources of knowledge that an enterprise can employ to obtain competitive advantage and high financial performance. ⁽³⁾ Certain authors suggest that such a concept encompasses both capital, social, organizational, and human capital as it provides the enterprise with a full understanding of critical resources^{. (4)}The primordial fact is that knowledge has become, in the modern world, a highly differentiating asset for those who possess it.

It is also important to emphasize the importance of the development of human relationships in order to materialize ideas and projects through social capital. This form has been intensively explored by those engaged in political science, development studies, sociology, urbanism, organizational studies, and management. ⁽⁵⁾ In addition, the use of this type of capital is necessary for the elaboration of solutions to the problems that afflict society, since we do not live in isolated silos. In this way, social capital creates conditions for the implementation of practical actions. At the individual level, we are also urged to develop our own social capital throughout life, which may, by extension, open doors for us. In fact, meeting someone at a critical time can ease our setbacks and difficulties.

However, the scholars also propose another modality, which is perhaps even more shocking than the human and social sums added, that is, the psychological capital. This alternative is seen as a high order construct as it incorporates self-efficacy / confidence, optimism, hope and resistance. It is important to stress that psychological capital has been intensely tested in different work contexts and regions of the planet - which gives it enormous scientific validity^. (6)

We also cannot lose sight of the value of the capital of wisdom even more in this age of marked ignorance and contempt for experience. Literature does not yet provide a precise and clear definition of what actually covers this type of capital. However, it is in some way associated with the ability to act, think and judge wisely, especially in the workplace, although reasoning can be perfectly expanded to other dimensions of life. In general, a wise (usually older) individual is expected to have conquered a capital of wisdom (i.e., useful knowledge, experience, perceptions, vision, virtues, positive emotions, espoused values, empathy, and spirituality, among other things) throughout life. Obviously, it is a topic that deserves further theoretical development. ⁽⁷⁾

At this point, it is worth clarifying that a general understanding prevails in the different approaches to the term capital, that it is a question of some kind of value associated to the labor context and exploited by human organizations.

Finally, it is necessary to examine its more transcendent strand. From this perspective, spiritual capital reigns supreme in terms of value and relevance. Initially, it can be said that a wise individual naturally builds up his spiritual capital. However, there is little consensus - if any - of this modality. For example, the historian Bradford Verter suggests that "Spiritual capital can be accumulated and exchanged, but it can also be wasted [...]. Poorly invested spiritual capital can lead to personal ruin". ⁽⁸⁾

However, his analysis is centered on religious movements and their particular dynamics. Such a perception lacks, in my view, a deepening of the intangible aspects inherent in the subject. More specifically, when one mentions the accumulation of the spiritual element, one is talking about something, strictly speaking, that cannot be quantified and / or measured by material standards.

Thus, the work of the renowned researchers Dana Zohar and Ian Marshall seems to me to be more focused on spiritual reality. For these authors, spiritual capital has already transcended the condition of idea and became a new paradigm. They also point out that the new paradigms present a richness and complexity that lead to many other complementary directions. ⁽⁹⁾

In the understanding of Dana Zohar each religion has its contribution, but true spirituality involves something deeper, more underlying and more primary than any other consideration. Incidentally, Zohar defines spiritual capital as "...the wealth, power, and influence that we gain by acting out of a deep sense of meaning, our deepest values, and a superior sense of purpose, and all these are best expressed through a life dedicated to service. Based on this definition, spiritual intelligence is the intelligence by which we construct spiritual capital. It is by seeking the meaning in our lives and acting according to our deepest values, that we can commit ourselves to service lives based on the ability that we are the best suited to whatever we choose to do personally or professionally". ⁽¹⁰⁾

Therefore, the definition above involves the connection between work, dedication and use of human potential aligned to more transcendent values. Therefore, we have better elements to perfect our understanding of what is, in fact, spiritual capital. I believe that Spiritism can - although we have not found a more explicit approach around the subject - provide a rich content for reflection.

Having said this, I begin my discussion reminding that the Spiritist Doctrine is absolutely based on Christian morality. This is the philosophical basis from which the doctrine derives its principles and guidelines for humanity. Without such a resource, in fact, Spiritism would be limited to the empirical experimentation between the living and the dead. And in this particular there is nothing new at least since humans inhabit this abode.

Thus, given the latitude in which Spiritism operates, there is certainly much that can be done to assist human creatures in developing their own spiritual capital. That is, it is possible to connect them to the subject under consideration by examining the contents of the Gospels, as well as the messages of the messenger Spirits of God. In this sense, it should be remembered once again that spiritual reality is a subject still insufficiently reflected by humanity, i.e., little is debated about our origin and purpose of life. Otherwise we would observe more balanced behaviors and healthier attitudes in human relations, in the management of the planet and in the way we deal with the environment. Reaffirming this perception, the Spirit Emmanuel says: "Certainly, numerous creatures will cross the day in the manner of the irrational, in almost mechanical movements. They rise from their bed, feed their perishable body, pay their attention to trifles, and sleep again each night. The sincere apprentice, however, knows that he has reached the symbolic cenacle of the heart. Although he cannot change his mind every day in the same manner as he changes the furniture in his home, he gives them a new glow at every moment by sublimating his impulses, renewing conceptions, rising desires and always improving the esteemed qualities that he already possesses. The simply terrestrial man remains in the expectation of his organic death; the spiritual man waits for the Divine Master, to consolidate his own redemption". ⁽¹¹⁾

Thanks to the wise thought of Emmanuel one can infer that many cross the portals of death absolutely devoid of spiritual values ​​(without capital). In other words, they reach other planes of life without a spark of light of their own, without inner conquests, without deeds in the area of ​​solidarity or compassion, without, finally, the presence of God in their most expensive memories. Put another way, these souls do not carry any spiritual patrimony into the spheres beyond material life. On the other hand, mankind has already been duly warned by Jesus Christ about the need to accumulate spiritual capital, that is: "But gather up treasures in Heaven, where neither moth nor rust destroys, and where thieves do not mince nor steal". ⁽¹²⁾

The Apostle Paul was certainly the one who elaborated most on this recommendation of the Master. In a very wise way, Paul identified: "For the love of money is the root of all kinds of evil; and in that covetousness some have strayed away from faith, and have pierced themselves with many sorrows". ⁽¹³⁾

The Apostle of the Gentiles knew perfectly well that excessive attachment to material interests diverted individuals from the imperative of meditating on higher matters. Regrettably, the problem persists, because at the present time people's success is still measured through the possession of material goods, their bank accounts, the social status they have obtained, in short. Their virtues and ethical-moral qualities are rarely mentioned. By knowing human weaknesses, the Apostle Paul emphasized: "But you, O man of God, flee from these things, and follow righteousness, godliness, faith, love, patience, meekness." ⁽¹⁴⁾That is, he clearly shows here the path to the development of the spiritual capital of human beings. And further on, he adds: "May you do well, be rich in good works, share in goodness, and be straightforward; build up for yourselves a good foundation for the future, so that you may possess eternal life". ⁽¹⁵⁾

One can clearly see, in the guidance of the courageous Apostle, unquestionable arguments for us to work for something definitely higher. In other words, there are other achievements - not to be overlooked - to be gained by individuals. These, after all, guarantee a truly happy future; but by disregarding them, we move away from states of permanent peace and harmony. That is why Paul recommended, in fact, with great accuracy, to wish for "higher gifts", i.e., other capacities and potentialities of the Spirit. ⁽¹⁶⁾

In any case, we come to a critical moment in which humanity has the opportunity to rediscover itself with deity as well as to understand its essence. Through the development of its spiritual intelligence, a multifaceted concept that encompasses human virtues and potentialities in the service of good, individuals can accumulate their spiritual capital - the only value they will actually carry after physical death. As the Apostle Paul advised, "Think of the things that are above, and not of the things of the Earth"^(17), or "If we live in the Spirit, let us also walk in the Spirit" (18). In short, the wise emissary of the Lord has left us serious remarks on the building of our spiritual capital.

Also consistent with this understanding, Allan Kardec wrote one of the deepest reflections (i.e., the "good man") about that task - and perfectly aligned with the purposes of this text - that is worth reading: "'The Spirit proves its elevation when all the acts of his bodily life represent the practice of the Law of God and when in advance he understands the spiritual life. Truly, a good man is one who practices the law of justice, love and charity in its highest purity. If you question your own conscience about the acts you have practiced, you will ask if you have not transgressed this law, if you have done no wrong, if you have done all the good you could, if no one has any reason to complain about it, in the end you did to others what you wanted that they should do to you". ⁽¹⁹⁾

The "good man" outlined by Allan Kardec encompasses the incorporation of a number of virtues which together characterize a humanistic behavior. Hopefully, the day will come when the recommendations contained there serve as a compass for the moral improvement of the people. By internalizing them, individuals will be taking significant steps towards the evolution of the planet. In conclusion, the Spiritist Doctrine provides a solid framework - concrete answers to a delicate theme of life and worthy of our deepest reflection - so that we can build our spiritual capital and reap the rewards from it.

References:

1. THE ECONOMISTS. Dictionary of economics. Sao Paulo, SP: Abril Cultural, 1985, pages 46-47.

2. PENNINGS, Johannes M.; LEE, Kyungmook; VAN WITTELOOSTUIJN, Arjen. Human capital, social capital and firm dissolution. Academy of Management Journal, v. 41, n.4, pages 425-440, 1998.

3. YOUNDT, Mark A.; SNELL, Scott A. Human resource configurations, intellectual capital, and organizational performance. Journal of Managerial Issues, v. 16, n.3, pages 337-360, 2004.

4. SU, Hwan-Yann. Business ethics and the development of intellectual capital. Journal of Business Ethics, v. 119, n. 1, pages 87-98, 2014.

5. AYIOS, Angela; JEURISSEN, Ronald; MANNING, Paul; SPENCE, Laura J. Social capital: a review from an ethics perspective. Business Ethics: A European Review, v. 23, n. 1, pages 108-124, 2014.

6. LUTHANS, Fred; YOUSSEF, Carolyn M.; & AVOLIO, Bruce J. Psychological capital: developing the human competitive hedge. Ney York: NY, Oxford University Press, 2007.

7. VASCONCELOS, Anselmo F. ​​Older workers as a source of wisdom capital: broadening perspectives. Journal of Management, vol. 25, n. 1, pages 102-118, 2018.

8. VERTER, Bradford. Spiritual capital: theorizing religion with Bordieu against Bordieu. Sociological Theory, v. 21, n. 2, page 169, 2003.

9. ZOHAR, Dana; MARSHALL, Ian. Spiritual capital: wealth we can live by. San Francisco, CA, Berrett-Koehler Publishers, 2004. page 8.

10. ZOHAR, Dana. Exploring spiritual capital: an Interview with Danah Zohar. Spirituality in Higher Education Newsletter, v. 5, n. 5, page 3, 2010.

11. XAVIER, Francisco C. (By the Spirit Emmanuel). Our bread. 5th edition. Rio de Janeiro: RJ, Brazilian Spiritist Federation, 1977, page 300.

12. Matthew, 6:20.

13. 1 Timothy 6:10.

14. 1 Timothy 6:11.

15. 1 Timothy 6: 18-19.

16. 1 Corinthians 12:31.                                          

17. Colossians 3:2.

18. Galatians 5:25.

19. KARDEC, Allan. The Book of Spirits, question 918.

Translation:
Eleni Frangatos - eleni.moreira@uol.com.br