Accepted Manuscript

WORKPLACE SPIRITUALITY AND SUBJECTIVE HAPPINESS

AMONG HIGH SCHOOL TEACHERS: GRATITUDE AS A
MODERATOR

Manju Mahipalan Doctoral Student , Sheena Assistant Professor

PII: S1550-8307(18)30079-X
DOI: 10.1016/j.explore.2018.07.002
Reference: JSCH 2306

To appear in: The End-to-end Journal

Received date: 1 March 2018

Revised date: 13 July 2018
Accepted date: 14 July 2018

Please cite this article as: Manju Mahipalan Doctoral Student , Sheena Assistant Professor , WORK-
PLACE SPIRITUALITY AND SUBJECTIVE HAPPINESS AMONG HIGH SCHOOL TEACHERS:
GRATITUDE AS A MODERATOR , The End-to-end Journal (2018), doi: 10.1016/j.explore.2018.07.002

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WORKPLACE SPIRITUALITY AND SUBJECTIVE HAPPINESS AMONG HIGH

SCHOOL TEACHERS: GRATITUDE AS A MODERATOR.

Manju Mahipalan
Doctoral Student
National Institute of Technology Karnataka, Surathkal
P O Srinivasnagar 575025
Karnataka, India

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Email: libra.manjusha@gmail.com

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Phone: +91 9446142355

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Mrs. Sheena
Assistant Professor
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National Institute of Technology Karnataka, Surathkal
P O Srinivasnagar 575025
Karnataka, India
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ABSTRACT
Spirituality and well-being are two constructs related to optimal levels of human functioning.
This study attempts to link the concept of spirituality at work and subjective happiness, which
is a facet of well-being. The role of grateful disposition is also examined by incorporating
gratitude as a moderator. Data were collected using a structured questionnaire from high
school teachers working with government schools in the southern region of India.

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Hypothesised relationships were tested using Partial Least Squares Structural Equation

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Modeling (PLS-SEM).Results reveal significant relationships between workplace spirituality,

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subjective happiness, and gratitude. Gratitude was also found to be a significant moderator,
which exercised a positive influence on the workplace spirituality-happiness relationship.

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Keywords: workplace spirituality, gratitude, subjective happiness, high school teachers,
positive psychology, India
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INTRODUCTION
Spirituality has always been a topic of interest for researchers, but a systematic study of
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spirituality at the workplace was initiated nearly two decades ago. The initial phase of this
research focused on identifying and defining the concept, which is capable of being analysed
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and measured (Giacalone & Jurkiewicz, 2003; Krishnakumar & Neck, 2002; Milliman,
Ferguson, Trickett, & Condemi, 1999; Mitroff & Denton, 1999). As research in this
discipline advanced, scales for measuring the phenomenon were developed (Ashmos &
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Duchon, 2000; Kinjerski & Skrypnek, 2004; Petchsawang & Duchon, 2009). These scales
were employed in studies aimed at testing the claims on the benefits of promoting a spiritual
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workplace. The results of these studies were encouraging as spirituality was found to be
positively related to numerous employee attitudes and behaviours such as satisfaction at
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work, organizational commitment (Milliman, Czaplewski, & Ferguson, 2003; Rego & Cunha,
2008), job involvement(Van der Walt & Swanepoel, 2015), and organizational citizenship
behaviour (Kazemipour, Mohamad Amin, & Pourseidi, 2012; Nasrudin, Nejati, & Mei, 2013;
Tepper, 2003). Besides, spirituality was shown to significantly influence employees‘ stress
levels, health, and well-being (Daniel, 2015; Kumar & Kumar, 2014; Pawar, 2016). Thus,
spirituality is currently a reality for the organisations and not merely a fad. Although research
in this field is growing, empirical research is still at its nascent stage, and there are many
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unexplored terrains. Spirituality, as scholars note, is a broad, many-sided construct

encompassing several elements, and this is evident in the number of definitions one can find
in the literature accumulated over a period of twenty years (Houghton, Neck, &
Krishnakumar, 2016; Liu & Robertson, 2011; Marques, Dhiman, & King, 2007). Therefore,
it can be assumed that spirituality can benefit the organisations in many more ways in
addition to the areas mentioned above. This study thus heads in that direction by exploring
the relationship between spirituality and positive psychology in general. Specifically, the
study aims to find out about the impact of spirituality on individual‘s subjective happiness

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with grateful disposition as a moderator.

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Positive Psychology

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The positive side of psychology has been a subject of recent interest among psychology
researchers and practitioners. Traditionally, the focus of psychology had primarily been on
negative emotions like failure and despair ignoring the central aspects of the human existence

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of creativity, love, and joy (Gillham & Seligman, 1999). Positive psychology is a term used
for the study of positive emotions and character traits, as well as enabling institutions, and it
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emphasises the importance of having a complete and balanced view of life (Seligman, Steen,
Park, & Peterson, 2005). Positive psychology focuses on qualities that are already within us
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and though unacknowledged, are capable of promoting wellness and fulfilment, eventually
resulting in a positive and productive society (Culpepper, 2016). Seligman and
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Csikszentmihalyi (2000) state that positive psychology, at an individual level, is about

subjective experiences of well-being, satisfaction, hope, optimism, gratitude, and individual
traits of spirituality, talent, wisdom, and forgiveness among many others. In short, positive
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psychology is based on the notion that human beings desire to lead a meaningful, happy life,
thus making this branch of psychology applicable in multiple life scenarios including schools,
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communities, work, and family life (Donaldson, Dollwet, & Rao, 2015).
Taking a cue from the previous research in the field of positive psychology, this study
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focuses on three major positive psychological constructs, namely spirituality, gratitude, and
subjective happiness, which are discussed in the next section. The remainder of this article
deals with the methodology adopted to execute the study, findings of the data analysis
followed by discussion, implications, and conclusion.
REVIEW OF LITERATURE
Spirituality at work
Researchers have attempted to define spirituality in various ways, but no definition of the
phenomenon is quintessential and all-encompassing owing to its abstract nature. Moreover,
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since the notion of spirituality differs from person to person, a definition per se is incapable
of capturing the essence of spirituality completely (Marques et al., 2007). However, a
construct definition is an inevitable step in management research by which the construct can
be operationalised and measured in empirical studies. Spirituality is the underlying feeling of
being connected with one‘s complete self, others, and the entire universe (Mitroff & Denton,
1999). The study of spirituality at the workplace examines the role of an individual‘s spiritual
dimension at the workplace. A seminal work on the topic defines workplace spirituality in
terms of the existence of an inner life which is promoted through meaningful work and

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interconnectedness (Ashmos & Duchon, 2000). This definition views spirituality as a feeling

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which originates from the inside of an individual and is the intrinsic view of spirituality

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(Krishnakumar & Neck, 2002). The existential perspective on spirituality postulates that
spirituality is used by individuals to seek meaning in life and at the workplace (Krishnakumar
& Neck, 2002). Numerous studies were conducted, building on this framework, adding more

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dimensions to workplace spirituality phenomenon. However, for most of the research, the
definition of spirituality has been centred on the dimensions of inner life, meaningful work,
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and connectedness (Lowery, Duesing, & Beadles, 2014). Thus, for this research, spirituality
at work is operationalised based on these three dimensions and is conceptualised at the
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individual level. Spirituality at the personal level can be inferred as the application of
individual‘s spiritual perspective and notions at his/her workplace and perceptions emerging
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from these notions irrespective of whether the organisation supports spirituality (Kolodinsky,
Giacalone, & Jurkiewicz, 2008). Research probing into the relationship between spirituality
and personal outcomes considers spirituality at the individual level. These studies include
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exploration of various traits, skills, and personal dispositions, which are valuable for
organisations in the long run. For instance, research shows that higher levels of spirituality
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can result in more creativity (Daniel, 2010; Marques, Dhiman, & King, 2005) At the
individual level, spirituality can promote personal development and effectiveness by
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enhancing self-esteem (Wilcox, 1998), encourage self-empowerment (Gotist, 2003), and

ensure individual work-life balance and attainment of personal goals (De Klerk, 2005; Pierce,
2001).
Gratitude
Gratitude, in simple terms, is an emotional state in which one feels the appreciation of having
received something due to someone‘s good intentions (Emmons & Crumpler, 2000).
Gratitude has also been studied as an attitude, a moral virtue, a personality trait, or a coping
mechanism (Emmons & McCullough, 2003a). Gratitude is a complex term and can manifest
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itself as an affect or emotion. The scope of this research is limited to gratitude as a

disposition. Grateful disposition describes the tendency of people to respond with grateful
emotions to the role of others in their positive experiences and achievements (Mccullough,
Emmons, & Tsang, 2002). Gratitude enhances personal as well as social well-being.
Evidence points at the importance of gratitude in building relationships as gratitude
encourages prosocial behaviour (Bartlett & DeSteno, 2006).
Subjective Happiness
Happiness can be postulated as a state of joy and well-being along with a sense of

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meaningfulness and worth about life (Lyubomirsky, 2008). Frequent experiences of moments

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of positive emotions of joy, enthusiasm, satisfaction, and interest were found to be strong

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predictors of happiness (Diener, Sandvik, & Pavot, 1991). Expansion of research in this field
documents significant relationships between happiness and many positive outcomes for
individuals, which affect their personal, professional, and community lives. Research reveals

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that happy people are financially more successful, enjoy supportive relationships, and have
better mental and physical health including longer lifespans (Cohn, Fredrickson, Brown,
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Mikels, & Conway, 2009). Over a period of time, positive emotions such as happiness result
in the building of different personal resources (Fredrickson, Cohn, Coffey, Pek, & Finkel,
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2008). These personal resources, in turn, increase life satisfaction through better resilience.
Boehm and Lyubomirsky (2008) concluded that happy people have higher satisfaction levels,
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engage in extra-role behaviours, and receive more social support because of their cooperative
attitude towards fellow workers.
Workplace spirituality, gratitude, and subjective happiness.
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Spirituality has been found to be significantly and positively related to grateful disposition
because people with high levels of gratitude are more inclined towards spirituality
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(Mccullough et al., 2002). Fagley and Adler (2012) stated the relationship between
appreciation and spirituality to be reciprocal where appreciation could be seen as both an
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expression as well as the cause of spirituality. Certain elements of appreciation such as

gratitude foster spirituality. At the same time, it is also plausible that people who are spiritual,
experience more gratefulness in their lives than people who are less spiritual. A study among
different age cohorts of adolescents, emerging adults, and older adults revealed that personal
spirituality was correlated with positive psychological traits including gratitude (Barton &
Miller, 2015).
Studies also revealed the relationship between spirituality and happiness although many
studies used the terms ‗happiness‘ and ‗subjective well-being‘ interchangeably (Donaldson et
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al., 2015). A study among a group of college students listed daily spiritual experiences as a
significant predictor of subjective happiness (Cavazos Vela, Castro, Cavazos, Cavazos, &
Gonzalez, 2015). A similar study among students found that personal spirituality predicted
certain aspects of subjective well-being and moderated the relationship between stressors and
subjective well-being (Fabricatore, Handal, & Fenzel, 2000). Wills (2009) opined that
spirituality could be linked with subjective well-being from eudaimonic approach towards
happiness which is primarily concerned with self-actualisation of human potential unlike the
hedonistic view of happiness. Spirituality encourages human beings to realise their true

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nature. Lun and Bond (2013) found that spirituality was associated with higher level of

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subjective well-being although this was subjected to differences in national cultures.

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Similarly, Pawar (2016) examined the impact of spirituality on multiple forms of employee
well-being and concluded that spirituality shared a positive relationship with the emotional,
social, psychological, and spiritual well-being of individuals.

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Taking stock of the studies related to gratitude and well-being, one can observe that gratitude
is crucial for physical and mental well-being. Adler and Fagley (2005) concluded that
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appreciative abilities including gratitude significantly enhance individuals‘ feelings of well-
being and satisfaction. In a recent study, gratitude emerged as a more valuable predictor for
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well-being than Big Five personality dimensions (Wood, Joseph, & Maltby, 2009).
Individuals with a grateful outlook on life experience a heightened sense of physical and
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psychological well-being (Emmons & McCullough, 2003b).

In most of the studies, spirituality has been conceptualised only at the personal level related
to the individual‘s life in general and not specifically the workplace. Also, while
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conceptualising, there has been no clear demarcation between spirituality and religion. In
other words, both spirituality and religion have been used synonymously. Moreover, the
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emphasis has mostly been on the construct of subjective well-being which is broader in
nature, while subjective happiness is only a component of it. Literature also reveals
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inadequate research when it comes to the role of gratitude at the workplace concerning
spirituality and happiness. This study thus addresses the gaps mentioned above by a) defining
spirituality, which is relevant to the workplace; b) proposing subjective happiness and not
subjective well-being as the related variable to workplace spirituality; and c) suggesting
grateful disposition of an individual as a moderator. The following hypotheses guide this
study forward:
H1a: Workplace spirituality is positively related to subjective happiness.
H1b: Workplace spirituality is positively related to gratitude.
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H2: Gratitude is positively related to subjective happiness.

H3: Gratitude moderates the relationship between workplace spirituality and
subjective happiness.

CONCEPTUAL MODEL
Figure 1: Model depicting the relationship between workplace spirituality and
subjective happiness with gratitude as a moderator.

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Gratitude

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Workplace Subjective
spirituality happiness

METHOD
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Sample
Secondary school teachers working with state-run schools in the southern region of India
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were the target population of this study. For the selection of the respondents, we focused on a
single region, as state-run schools are governed and managed by the state government, and
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school management practices differ across regions. The researcher had personally
administered the questionnaire to the respondents at their working premises. The data were
collected from 353 respondents. Speaking of the demographic profile of the respondents, 74
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percent of the respondents were women. More than 54 percent belonged to the age group of
30–40 years. Eighty-six percent were married at the time of the study, and Ninety-three
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percent were postgraduates. The respondents taught in high school classes and dealt with
science, arts, and language subjects.
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Measures
Workplace spirituality was conceptualised and measured in three dimensions of meaningful
work, sense of community, and inner life. Indicators from Ashmos and Duchon (2000) scale
of workplace spirituality were used to measure meaningful work (seven items) and inner life
(five items), while sense of community (seven items) was measured using items from
Milliman, Czaplewski, and Ferguson (2003) scale which is based on Ashmos and Duchon
(2000) scale. All items were marked on a seven-point scale in which seven represents
‗strongly agree‘, and one represents ‗strongly disagree‘. Represented by these three
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dimensions, workplace spirituality was analysed as a single construct in this study. This was
done by examining workplace spirituality as a second order construct reflected by three first-
order constructs of meaningful work, sense of community, and inner life.
Gratitude was conceptualised according to McCullough, Emmons, and Tsang‘s (2002)
definition of grateful disposition and was measured using the Gratitude Questionnaire— Six
Item Form developed by Mccullough et al. (2002). All items were measured on a seven-point
scale with one indicating ‗strong disagreement‘ and seven indicating ‗strong agreement‘. Out
of the six items, two items were reverse coded. A higher score indicated a greater level of

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grateful disposition in an individual.

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Subjective happiness was measured using a four-item scale developed by Lyubomirsky and

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Lepper (1999) and based on subjectivist approach towards happiness. Hence, through this
measure, happiness was assessed from the respondent‘s perspective, based on his/her
judgement on whether he/she was happy. Each item was marked on a seven-point scale in

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which one indicated ‗not a very happy person‘, and seven represented a ‗very happy person‘.
Item four was reverse coded. A high score on the scale showed a higher level of happiness.
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DATA ANALYSIS AND RESULTS
The data was analysed using Structural Equation Modeling (SEM). SEM simultaneously
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assesses the outer model and inner model and discards the need for repeated analysis (Byrne,
2001). Based on Partial Least Squares (PLS), SEM was chosen for the analysis. PLS-SEM
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has been gaining popularity among the social science researchers in the recent times due to its
flexibility with smaller sample size and softer distributional assumptions (Chin, 2010).
WarpPLS 6.0 was the software tool used for PLS-SEM (Kock, 2017).WarpPLS is an
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innovative PLS-based software for SEM, and it has some additional advantages over any
other PLS software currently operating in the market. For instance, WarpPLS assumes the
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data to be non-normal as well as non-linear and auto-corrects the coefficients accordingly.

Reportedly, it is the first software to acknowledge that data in social science could be highly
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non-linear and to make necessary adjustments (Kock, 2017).

The measurement model and structural model in covariance-based SEM are known as the
outer model and the inner model in PLS-SEM. The analysis in PLS-SEM follows a two-step
approach wherein the first step is the assessment of the outer model by establishing reliability
and validity, which is followed by validation of the structural model through hypotheses
testing (Hair, Sarstedt, Hopkins, & Kuppelwieser, 2014). One of the standard measures of
reliability is the Cronbach‘s Alpha value which is acceptable if equalling to 0.7 and above
(Nunnally, 1978). Composite reliability score is also used to assess reliability in PLS-SEM,
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and the value is interpreted similarly to Alpha value. Validity includes the establishment of
convergent and discriminant validity. Convergent validity is present when the factor loadings
and the Average Variance Extracted (AVE) are above 0.5 (Chin, 2010). Discriminant validity
is assessed using Fornell and Larcker (1981) criterion. Accordingly, the square root of AVE
of every construct should be higher than the inter-construct correlations. The following table
reports the correlation coefficients, reliability scores, and the square root of AVE for all the
latent constructs.
Table 1: Correlation Coefficients, Reliability Scores, and Square root of AVEs

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Construct CR Alpha WS Gratitude SH WS*Gratitude

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WS 0.91 0.88 (0.833)

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Gratitude 0.88 0.83 0.66*** (0.772)
SH 0.91 0.88 0.69*** 0.49*** (0.877)
WS*Gratitude 0.85 0.79 0.27** 0.19** 0.21** (0.734)

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***p<0.001, **p<0.01. Square root of AVEs shown in diagonal.
Note: WS=Workplace spirituality, SH=Subjective happiness. Source: Data Analysis
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The reliability scores for all three latent variables were satisfactory. As far as validity is
concerned, factor loadings for all the constructs were above the threshold of 0.5, and cross-
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loadings were minimal. Additionally, AVE values were also 0.5 and higher than the inter-
construct correlations. Thus, reliability and validity of the all the constructs were established
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as thereby validating the outer model. A test for multicollinearity was also conducted by the
software to ensure that there was no overlapping of the constructs. All the Variance Inflation
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Factor (VIF) scores were below the threshold level of 3.3 (Workplace spirituality= 2.89,
Gratitude= 2.32, and Subjective happiness= 2.54), which is the norm in PLS-SEM (Kock,
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2017).
Following the assessment of the outer model, the inner model was evaluated. The inner
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model represented the hypothesised relationship between the variables. In PLS-SEM, path
coefficients, R2 values and effect sizes were reported for the inner model. Figure 2 shows the
structural model after analysis.

Figure 2: Results of the Moderated Model

WS
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.74**
.34**
GRA SH

.28** R2 = 67
WS*GRA

Note: WS=Workplace spirituality, Independent variable, GRA=Gratitude, Moderator variable, WS*GRA= The
interaction term which is the product of WS & GRA. **p<0.01

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The path coefficients along with effect sizes are reported in Table 2.

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Table 2: Hypotheses Testing.
Hypotheses Path Coefficients Effect Size Conclusion

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WS SH .74** .58, Medium Supported
WS GRA .51** .26,Medium Supported
GRA
WS*GRA
SH
SH
.34**
.28**
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.15, Medium
Supported
Supported
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**p<0.01.
Note: WS=Workplace spirituality, SH=Subjective happiness, GRA=Gratitude
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For interpreting effect sizes, Cohen's (1988) guidelines were used. Cohen (1988) suggests f2
values of 0.02, 0.15, and 0.35 represent small, medium, and large impacts, respectively.
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Firstly, all the hypotheses were supported. Spirituality was found to be positively correlated
with both gratitude and subjective happiness. Gratitude was also positively related to
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subjective happiness. Additionally, the interaction effect of spirituality and gratitude had a
considerable influence on the relationship between spirituality and subjective happiness. The
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R squared coefficient for the current model was 0.67, which shows that the model including
the moderating effect explains 67 percent of the variance in subjective happiness. To estimate
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the changes in R squared due to the moderator, a direct model was run initially, and the R
squared of which was .58. Thus, gratitude explained a unique variance of 9 percent in
subjective happiness. Also, the sign of the path coefficient for the interaction term was noted
to be significantly positive, indicating that gratitude strengthens the relationship between
spirituality and happiness.
The objective of the study was to explore the possible paths between workplace spirituality,
subjective happiness, and gratitude. The results of the data analysis support the stated
hypotheses confirming the relationships between the variables. All the path coefficients were
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significant, which lead to a logical conclusion that significant linkages do exist between
spirituality, gratitude, and happiness. These results are in line with the limited but insightful
findings of the past research although in different contexts. For instance, in healthcare,
studies from patients‘ perspective underline the importance of spirituality in individual well-
being (Daaleman, Cobb, & Frey, 2001; Gene Meraviglia, 2004; Visser, Garssen, &
Vingerhoets, 2009). Butts (1999) suggests that integrating dimensions of spirituality into the
work environment can enhance personal well-being and creativity. Karakas (2010) also
shared a similar notion that spirituality improves quality of life and individual sense of well-

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being through increasing employee morale and commitment and decreases stress and

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burnout. The findings of the study strengthen these propositions. Positive perceptions of the

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individual about work, interpersonal relationships, and awareness about the existence of an
inner life contribute significantly to a state of happiness.
DISCUSSION AND IMPLICATIONS

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Work is an inevitable part of human life, and individuals spend a considerable amount of
their lifetime engaged in some kind of work. Thus, it is no surprise that work can aid personal
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development and gratification if done with expertise and a sense of service (Arjoon,
Turriago-Hoyos, & Braun, 2017). There could be various aspects of work, which looks
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appealing to people contributing to their happiness, like the nature of work, pay level,
intrinsic rewards, and growth opportunities. However, the eudaimonic approach towards
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happiness, which is based on meaning and self-realisation, spans beyond the tangible benefits
offered by work. The individuals could experience long-term happiness if filled with a sense
of meaning while performing a job. Likewise, a sense of belongingness is positively
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correlated with happiness and well-being. When people develop interactions with others and
experience a sense of community, they might fulfil their need for socialising which in turn is
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pivotal to happiness (Davidson & Cotter, 1991). This social bonding inherent in a community
experience prevents feelings of isolation or depression to a large extent. Long-term
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happiness, explicated by Aristotle and Plato, is subjected to the individual‘s perception of

external events, not the events themselves, and focuses on the inner state approach towards
happiness (Aron & Aron, 1987). In a nutshell, the study underpins the role of spirituality in
creating genuine and durable happiness rooted in meaningfulness, belongingness, and inner
abilities. The discussion now has to be extended to the role of gratitude which had a
moderating effect on the relationship between workplace spirituality and subjective
happiness. People with grateful disposition are generally appreciative and stay positive even
amidst the adversities. People, who are high on their spiritual levels, can better appreciate the
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world than those who are low on spirituality. Gratitude represents a life orientation towards
acknowledging and appreciating the positive aspects of life and is a significant predictor of
subjective well-being including the facet of happiness (Wood, Froh, & Geraghty, 2010). In
this study, moderating effect of gratitude has been looked at, and it can be concluded that the
spirituality-happiness linkage is stronger for those who feel more gratitude than others. In
other words, gratitude strengthens the relationship between spirituality and happiness.
The study has implications for the modern workplace. Happiness is fundamental to human
existence (Diener, 2000). Research in the area of happiness extends to organisations, as

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improving the happiness of the employees has become a valued goal for the enterprises. A

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happy employee is always a productive one. A recent review of happiness at work shows that

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happiness encourages creativity, proactivity, and collaborations while reducing conflicts
(Fisher, 2010). It is plausible that people who are happy at work are optimistic, learn new
information quickly, and motivated to work. As this is the case, how can people improve their

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happiness levels especially when they are at work? In light of the findings of this study, it can
be concluded that spirituality can become a stable source of long-term happiness, unlike
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environmental factors which mainly contribute to a transient state of happiness. Giacalone
and Jurkiewicz (2003) defined workplace spirituality ‗a framework of organisational values
evidenced in the culture that promotes employees‘ experience of transcendence through the
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work process, facilitating their sense of being connected in a way that provides feelings of
compassion and joy‘ (p.13). Csikszentmihalyi and LeFevre (1989) reported that people
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experience more flow (a state of being completely absorbed in an enjoyable activity) at work
than during leisure activities. Thus, people who bring their spiritual values to work can enrich
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their ‗flow experiences‘ while at work. As Swami Vivekananda rightly points out, ‗Happiness
is only found in Spirit‘. Taking into consideration the vital role of spirituality in promoting
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happiness, organisations should promote a culture in which spirituality thrives thereby

facilitating the creation of a humanistic workplace.
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The study was carried out among high school teachers. The profession of teaching is
essentially service-oriented. The schools which formed the background of this study are state-
run schools, and these educational institutions are confronted with many challenges causing
severe impediment to the progress of educational system in the region. For instance, many
schools face fund crunch and lack of proper infrastructure apart from the increasing number
of school dropouts. When it comes to teaching, there are frequent cases of work overload and
teachers being expected to deal with a group of children from very diverse backgrounds. To
be more precise, most of the times, these schools represent an unbalanced work environment
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with a little scope for change. Surprisingly, it is from this context that the researcher was able
to find evidence which corroborates the findings of the previous research. It is conspicuous
that teachers, despite all the hardships faced at the workplace, displayed a sense of
spirituality, which was responsible for their perceptions of happiness in part. A reason for this
could be the age and experience of the respondents. They have come a long way and stayed
true to the very essence of teaching against all the odds, which has resulted in the creation of
sustainable happiness. Another relevant point to be noted is that the tangible rewards
associated with this job are limited. Teaching in public schools holds no allure of a corporate

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job and is a lot more demanding in terms of catering to the needs of the children, parents, and

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the society at large. This justifies the argument that material benefits alone do not guarantee

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long-term happiness. To sum up, educational institutions can heavily bank upon the spiritual
domain of their employees, and any effort to foster and amplify this state of mind will be
quite rewarding.

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LIMITATIONS OF THE STUDY AND DIRECTIONS FOR FUTURE RESEARCH
The present study contributed to the evolving literature on workplace spirituality and positive
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psychology. However, it has certain limitations. Firstly, the study used cross-sectional data
known for the limited predictive capability when compared to a longitudinal research study.
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Also, there could be a limitation of common method variance due to the data obtained from
the same source of respondents using self-report measures. However, it has to be noted that
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the nature of dependent and independent variables makes it necessary to use the same source
of self-reports from the participants. Spector (2006) explained the importance of using self-
report measures for the assessment of perceptions, emotions, and attitudes. Also, as a step to
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control the common method variance, the researcher made it clear to the respondents that
there were no right or wrong responses and asked them to mark their responses honestly
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(Podsakoff, MacKenzie, Lee, & Podsakoff, 2003). Thirdly, the nature of the study sample
may limit the generalisability of the research findings. The present research is conducted in a
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non-profit workplace in India, and the results might not be relevant to other contexts or
cultural settings. Finally, there is a limitation on attempting to capture a highly abstract and
personal concept quantitatively, which applies to every empirical research on workplace
spirituality. A mixed method approach is recommended as the findings from a qualitative
study can supplement the results from quantitative data analysis.
There is a scope for further research linking workplace spirituality and positive psychology.
Some suggestions for taking forward research in this direction are presented below:
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1. Since gratitude and subjective happiness are constructs underexplored in business

organisations, a replication of the current study using different samples and measures
is an avenue for future research.
2. In light of the promising results from the present study, future research can focus on
adopting experimental designs for assessing specific causal relationships between the
variables.
3. Researchers interested in workplace spirituality can concentrate on the role of
spirituality in building emotional resilience and buffering negativity.

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4. Another relevant direction of possible research in the area of positive psychology is to

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explore the workplace conditions that can foster workplace spirituality, gratitude, and

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happiness.
5. The scope of the current research was limited to personal happiness. Additional
research studies can concentrate on the impact of spirituality on unit level or

6.
organisational level of happiness.
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Finally, qualitative studies of the study constructs which record a first-hand account
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of the individuals‘ experiences could also possibly open up further avenues for
research in this field.
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CONCLUSION
There were visible gaps in the literature concerning the research on workplace spirituality,
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subjective happiness, and gratitude. The concept of spirituality was subjected to investigation
in the domain of subjective well-being, albeit the focus had been mainly on the personal
spiritual experiences and not on the application of spirituality at work. Besides, the outcome
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variable of this research was not the subjective well-being but subjective happiness, and the
research on the latter topic is limited. Consequently, this study has contributed to the evolving
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literature on workplace spirituality and has elucidated its relationship with positive
psychology. Spirituality can undoubtedly play a critical role in building substantial happiness,
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and organisations need to take into account this fact. Further research can build upon this
connection extensively in different contexts thereby generating stronger evidence for this
linkage.

Funding Information: No funding or grant has been received from any agency or
institution for this study.
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