Spiritual Intelligence and the Intuitive

Spiritual Intelligence and the Intuitive Thought Processes

The terms 'spiritual intelligence 'is one that has raised a certain amount of debate not only in metaphysics and theology but also in the educational and didactics arena. While this term has been referred to in contemporary literature as an extension of Gardner's theory of intelligence, it has also been referred to in other research dealing with more mystical and esoteric notions of the meaning of spirituality.

Intuition and the intuitive process have an equally broad range of reference and source data. The meaning of intuition is closely linked to the idea of spiritual intelligence. Both spiritual and intuition are terms that are used to describe essentially non-rational experience or experiences that cannot be empirically verified. The intuitive processes are those processes and procedures that are understood in terms of feeling and perception that cannot, without great damage to the essence of the experience, be logically or rationally deduced or encountered.

A central contention that forms part of the thesis of the present study is that both these terms, spiritual intelligence and intuition, have not been fully explored in the modern literature; and that the term spiritual in particular has been minimized or 'reduced' in the modern perspective as a result of the overemphasis on and overbearing character of logical, scientific and rational predilections and presumptions about this term. This view also applied to the understanding of the intuitive processes.

The purpose and central trajectory of this paper refers to two central and interrelated thesis statements. The secondary thesis that will be explored is the relationship that exists between spiritual intelligence and intuition, as the interdependence between these two concepts is central to the understanding of the meaning of spiritual intelligence. An example that will be used in this regard is the intuitive process in art and the way that this corresponds to spiritual and religious perceptions in art. A seminal work that will be referred to support this view is Art and the Religious Experience: The Language of the Sacred, by Martin (1972).

However, the central and overriding thesis that will be explored throughout this paper is as follows. There is an assumption in much of the contemporary literature on spiritual intelligence that this form of intelligence can be adequately understood as an extension of the other common forms of intelligence. In other words, this refers to the view that spiritual intelligence can be discussed in the same light and in terms that also refer to moral, ethical or emotional intelligence. Spiritual intelligence is very often discussed using the same fundaments as one would use for mathematical and other forms of rational intelligence. While from a practical and didactic point-of-view there is a certain amount of validity to this approach, it will be suggested in this study that it is also reductionist to a certain extent. The view will be taken that spiritual intelligence and its associated intuitive processes should be considered in a different light to the other intelligences and that it is intellectually and essential different in essence. This means that the stance that will be adopted in the exploration of this central thesis is that spiritual intelligence and intuition are manifestations of an intrinsically different mode of consciousness or intelligence to the other rational and emotional intelligences.

1.2. Terms and definitions

In order to discuss these difficult and contentious terms, certain clarity on the way that these terms are understood is necessary as a prolegomena to the debate. There are many complex issues to consider in the understanding and definition of the term spiritual intelligence. The word spirit is derived from the Latin "spiritus," meaning "breath." Spirit therefore refers to the breath or the source of the nonphysical ground of life. Furthermore, Intelligence comes from the Latin, intellegentia. The term Intellegentia is derived from: inter-"between" plus legere,"choose, pick out, read" and in a literal sense means "choosing between." (Diedrich. What is Spiritual Intelligence and Why Should You Care? 2007.)

Therefore, one could argue that spiritual intelligence refers to the ability to discern or choose between elements that reveal an understanding or an apprehension of Being or the reality of existence. This is a view that is closer to the mystical understanding of spiritual intelligence and is also related to the intuitive process as a mean of entering into or evoking this form of intelligence.

One of the central issues in a discussion of spiritual forms of intelligence is the reference to an ego-centered intelligence as opposed to a form of intelligence that transcends the ego. This is a cardinal aspect as almost every spiritual tradition views the overcoming or transcendence of the self or ego as a prerequisite to the intuition or perception of ultimate and ontological reality. This view is clearly exemplified in the following explanation of Spiritual Intelligence.

Spiritual Intelligence means to choose between the ego and the Higher Self or Spirit at any given moment. That is, we choose to live, to behave, and to speak from a higher perspective. Scripturally this means: "Not my will, but thy will." In a more generic and modern sense, it is to live from one's intuition and from inspiration, to listen to and follow the Inner Voice.

(Diedrich. What is Spiritual Intelligence and Why Should You Care? 2007.)

This is a view that is more akin to Eastern rather than Western perceptions of spirituality, but it is one that also has many antecedents in the mystical traditions of all religions and systems of spirituality. To put this very simplistically for the sake of argument, spiritual intelligence has in the Western framework of logical-rational metaphysics succeeded in reducing the notion and meaning of spirituality to the human ego -- centered worldview. This reduction of everything to the human and to the rational is a central point of contention in modern metaphysics and post-metaphysical thought. In this regard, the works of Martin Heidegger will be referred to in the context of modern metaphysics in the discussion section of this paper.

There are many other definitions of spiritual intelligence in the literature. However, what comes to the fore in any in-depth discussion of these different determinations and interpretations is a central divide that can be discerned between a more rational and secular understanding of spiritual intelligence and a more intensive, wide-ranging and 'traditional' view of this term. This distinction refers explicitly to the central thesis that is being explored in this study; namely that the modern perception of spiritual intelligence and intuition is more aligned with the rational and secular view of reality and the role of intuition and that this is a view that tends to reduce or minimize the more transcendent and esoteric religious views of this term.

As one commentator puts it; "Spiritual intelligence is inherently difficult to define. It is quite separate from organised religion." (McMullen. Spiritual intelligence) While this view of the distinction between formal religion and the concept of spiritual intelligence is basically true and significant in avoiding the limiting aspects of formal religious dogma, it also runs the very serious risk of reductionism. It reduces the more traditional views of spirituality to a rather narrow secular point-of-view prevalent in educational theory and to a mindset that tends to ignore the deeper and more transcendent meanings of this term.

1.2.1. Intuition

One of the most enigmatic and insightful views of intuition and one that tends to support the central thesis that is being explored in this paper, is the view expressed by Albert Einstein. He stated that; "The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honours the servant and has forgotten the gift." (The intuitive mind) In other words, the rational and logical forms of intelligence has been given a certain priority in the modern context and the intuitive processes such as trance and the mystical experience that have been associated with transcendent spirituality have been relegated to an inferior intellectual positioning.

A common definition of intuition is; "Your intuition is part of your unconscious intelligence and it complements rational thinking and decision making... intuition is the glue that holds together our conscious intellect and our intelligent action…"(McMullen. Spiritual intelligence) However, this view would again tend to place intuition as secondary and even as subservient to the rational or reasoning consciousness that has become such a prevalent feature of the Western discourse in intelligence.

A different perception of intuition can be seen in the more traditional view of the relationship between intuition and religious or spiritual intelligence. For example, we could analyze the following passage by the 16th century mystic Jacob Boehme

"When thou standest still from the thinking of Self, and the willing of Self; when both thy intellect and will are quiet and passive to the expressions of the Eternal Word and Spirit; and when thy soul is winged up and above that which is temporal, the outward senses and the imagination being locked up by holy abstraction, then the Eternal Hearing, Seeing and Speaking will be revealed

(Wild, 1938, p. 98)

The above quotation refers to forms of intuition and perception of the spiritual that in fact advocates the "blocking' of the normal modes of understanding and apprehension. As one commentator state;

The spiritual is all that is beyond the conscious awareness and would include God or gods, demons, spirits and nature spirits, ghosts, non-incarnate entities, angels, devas, guardians of the threshold, guardian angels and all the intangible entities and realities of the religions where the cloud of the unknowable things exists.

(Roze, Janis, Toward the New Humanity: From Emotional Intelligence

to Spiritual Intuition)

It is this perception of the intuitive forms of spiritual intelligence that, it also needsto be taken into account in a discussion of this subject.

2. Literature review

There are many modern as well as more traditional perspectives on the issue of spiritual intelligence. A broad and inclusive view of the central terms in this study was taken into account in an assessment of the available literature. While many works may not refer specifically to the term spiritual intelligence, they would refer to related and equivalent terminology and concepts, such as religious experience and spiritual or mystical knowledge.

A work that was used extensively in the research for this study and which is one of the few works that explores spiritual intelligence through an analysis of the meaning of the intuitive process is Art and the Religious Experience: The Language of the Scared, by Martin ( 1972). Through an exploration of the religious or spiritual experience in art, the author provides an in-depth analysis of the way that the intuitive process functions to evoke and promote the understanding of the spiritual elements in art. Martin refers to the 'participative experience' in his discussion of the intuitive process and considers this a major and central aspect of the understanding of the spiritual experience and this type of intelligence.

The book covers all the major categories of artistic creation; from music to architecture and the central theme that is explored is the way that the intuitive process, by its very nature, expands and transcends the subject-object dichotomy or dualism that is a central barrier to the spiritual experience.

In essence, this work provides an invaluable contribution to the debate on spiritual intelligence as it emphasizes that view that spiritual intelligence relies largely on reception and non-egotistical participation, which is a view that runs counter to the modern rational and scientific desire to control and manipulate. In other words, this work suggests a more open and less human-centric approach that is in line with the critique of modern metaphysics by Heidegger and others.

Intuition by K.W. Wild (1938) is a surprisingly insightful and valuable contribution to the debate on this subject -- even though it is somewhat dated. The book provides a comprehensive and in-depth overview of the way that the concept of intuition has been perceived and understood by various thinkers in the history of metaphysics and theology. It therefore is a very useful resource work for an understanding of the different approaches to intuition.

The book also clearly shows the change in thinking from a more open and non-subjective view of the intuitive process to one that was influenced by the Descartian and rationalist world view, that was to become the dominant Western mode of consciousness. The section of the book entitled RELIGIOUS INTUITION is especially useful in its review of the mystical aspects of the intuitive process in relation to more contemporary views and perceptions.

A book that was useful in understanding the more modern and rational- scientific view of the meaning of intuition is Intuition and Science by Mario Bunge ( 1962). Bunge notes the complex and often ambiguous usage of the term intuition; "In some instances, "intuition" may designate a prerational faculty (sensible intuition); in others a suprarational aptitude (pure intuition, essence intuition, mystic intuition); in still others a variety of reason (intellectual intuition) ." (Bunge, 1962, p. ix) Importantly, the author takes the stance that intuitionism differs from more rational conceptions of the terms. "Intuitionism, on the other hand, is a regressive trend in philosophy, which dogmatically proclaims the existence and even the superiority of an inscrutable and uncontrollable manner of knowing. (Bunge, 1962, p. ix) This is a view that runs counter to many less rationalistic views of intuition and spiritual intelligence. The work provides an important argument in favor of the more scientific and empirical view of the meaning of intuition.

A book that deals with the important area of the intersection between Psychotherapy and Spirituality is Psychotherapy and Spirituality: Integrating the Spiritual Dimension into Therapeutic Practice, by Agneta Schreurs (2002). Schreurs explores the way in which spiritual aspects affect life-orientation in patients undergoing psychotherapy. The book also discusses the way that therapists as well as patients respond to spirituality in the therapeutic setting. The author provides a useful and necessary view of the function of the spiritual intelligence from a psychological and practical point-of-view.

The more accepted contemporary views and approaches to the issue of spiritual and other forms of intelligence is also a central focus on this paper. In this regard a work that provides essential background to modern thinking on the question of intelligence is Howard Gardner's, Multiple Intelligences: The Theory in Practice. (New York: Basic, 1993.) This is the seminal work in which Gardner suggested that there are in fact different types and categories of intelligence. His innovative concept of multiple intelligences provides a valuable and well-accepted view of the multifaceted nature of intelligence. His view also relates to the present topic in that the theory of multiple intelligences suggests that the various intelligences develop separately from one another. He also envisages a category of intelligence called 'existential intelligence' which refers to the idea of spiritual intelligence.

Another work by Gardner that was found to be important for this study was Intelligence Reframed: Multiple Intelligences for the 21st Century ( 2000). This is a reassessment of the multiple intelligence theory and it provides an overview of the history of MI and a response to the many myths and misconceptions that surround this theory of intelligence. In this work Gardner also refers to the possibility of a number of additional intelligences -- which includes the existential and spiritual intelligences.

A number of books were found to be useful in providing important background information for this research. One of these is William James' The Varieties of Religious Experience, (1961). This is an important work on the mode of consciousness related to the spiritual experience. James sees all religions as being of equal validity. However, this work also does not ascribe any intrinsic value to the religious experience outside of the value that it has to the individual and to the subjective desires and wishes of that person. There is therefore an emphasis on the subjective ego in the understanding of the spiritual -- which excludes the non-egoistical view of the meaning of the spiritual.

A useful counterpoint t to this view is Underhill's, Mysticism: A Study in the Nature and Development of Man's Spiritual Consciousness (1912). Underhill in fact reacts against the subjective and self-centered view of the spiritual experience that we find in James' work. Both these works are invaluable as sources for understanding the way in which Western thought has sought to grapple with an the complexity of spiritual reality and the type of intelligence required to understand it.

While books provide an important resource, some of the most pertinent views about spiritual intellect and especially with regard to the link between this intelligence and intuition were found in journal articles. For example, The Transfiguration of the Western Mind by Richard Tarnas (1990) provides a very comprehensive overview of the way in which thinking about spirituality and intuition has changed in the West. This article stresses the view that ideas about spiritual intelligence and experience have been radically affected by the logocentric and rational worldview. This work therefore adds to the argument for a deconstruction of the way that spirituality and religion have become 'enframed' and constituted by the contemporary world view.

Another article that proved to be a valuable resource was What is Spiritual Intelligence? By Vaughan ( 2002). This article reviews the current theories about spiritual intelligence, including the view that there are many different categories of intelligence that can be seen ass having distinct and separate characteristics. The author states that "Spiritual intelligence calls for multiple ways of knowing and for the integration of the inner life of mind and spirit with the outer life of work in the world." (Vaughan, What is Spiritual Intelligence? 2002, p. 16) This is an article that emphasizes the more moral and ethical interpretation of spiritual intelligence.

3: Findings

An analysis of the research material and literature on this subject leads to some interesting outcomes and conclusions. In the first instance there are subtle but very significant differences in the understanding and interpretation of spiritual intelligence. These can be summarized in relation to the various meaning of spiritual intelligence. From one point-of-view "…Spirituality involves the highest levels of any of the developmental lines, for example, cognitive, moral, emotional, and interpersonal…" (Vaughan, 'What is Spiritual Intelligence?' 2002, p. 16). This is a typical contemporary viewpoint that tends towards an understanding of spiritual intelligence and intuition in terms of ethical, moral and emotional factors and which sees the spiritual in terms of an extension or 'improvement' of these aspects. These are also factors that are related to the non-transcendent view of spirituality -- or in other terms, the secular view of spirituality. This is also linked other views of what spirituality means: "…spirituality is an attitude (such as openness to love) at any stage…" (Vaughan, 'What is Spiritual Intelligence?' 2002, p. 16)

The above can be added to with various other examples of the secular point-of-view. For instance, it is defined "… in humanistic terms as living authentically the full possibilities of being human…" (Vaughan, 'What is Spiritual Intelligence?' 2002, p. 16) The human-centred view of spirituality is also discussed in terms of various behaviour patterns. As one commentary suggests,

SQ is about how we behave -- how we actually make decisions and act -- in the everyday, stressful world of interacting with difficult people and situations. Virtually all of the major world faith traditions, philosophies and psychologies encourage the development of understanding others and kindness.

(Wigglesworth 'Why Spiritual Intelligence Is Essential to Mature Leadership')

However, this view, we could argue, is more applicable to existential or moral forms of intelligence and while it is certainly related to spiritual intelligence, it is not spiritual intelligence per se.

From a different point-of-view, "… spirituality is itself a separate developmental line…" (Vaughan, 'What is Spiritual Intelligence?' 2002, p. 16) What is implied in this statement is that the thinking that is applied to other forms of intelligence does not necessarily correspond to the way that we should view spiritual intelligence. This view of spirituality is one that also tends to be found in much of the literature on the topic; which refers to the view of spirituality that is both transcendent and inclusive of human parameters and action. This 'type' of spiritual intelligence attempts to describe the ultimate ontological ground of being that exceeds purely human and social concerns. For example, "Spirituality may also be described in terms of ultimate belonging or connection to the transcendental ground of being. Some people define spirituality in terms of relationship to God…" (Vaughan, 'What is Spiritual Intelligence?' 2002, p. 16)

Another study also makes this distinction between these two views or perceptions of the meaning of spiritual intelligence. "If cognitive intelligence is about thinking and emotional intelligence is about feeling, then spiritual intelligence is about being." (Spiritual intelligence) The term 'Being' implies a greater understanding of the way that spiritual intelligence attempts to comprehend the very foundations of existence that go beyond the mundane or the secular values that are related to this form of intelligence.

One could continue this debate from the findings and views in the literature. For example, in the education field the most popular theory with regard to intelligence is Gardner's theory. As noted above, Gardner is well -- known for his view that there are many different types of intelligences and that each has its one particular characteristics and objectives. Gardner also suggests that there should be another category of intelligence, termed " existential intelligence." This is described as, …the capacity to locate oneself with respect to the furthest reaches of the cosmos -- the infinite and the infinitesimal -- and the related capacity to locate oneself with respect to such existential features of the human condition as the significance of life, the meaning of death, the ultimate fate of the physical and the psychological worlds.

(Spiritual Intelligence: A Philosophical and Psychological Introduction)

This view comes much closer to a more appropriate and in-depth view of the meaning of spiritual intelligence. However, it is still in essence a secular view that is restricted by its focus on the rational and ego-centered view of this form of intelligence.

Gardner's initiative has also been expanded and worked on by other theorists. A psychologist by the name of Robert A. Emmons from the University of California applied Gardner's theory and criteria and came to the conclusion that SI or spiritual intelligence is a distinct intelligence. He isolated the following main characteristics of spiritual intelligence.

1. The capacity to transcend the physical and material.

2. The ability to experience heightened states of consciousness.

3. The ability to sanctify everyday experiences.

4. The ability to utilize spiritual resources to solve problems.

5. The capacity to be virtuous.

(Spiritual Intelligence: A Philosophical and Psychological Introduction)

These are insightful aspects but they also fail from the point-of-view of this thesis in that they do not explicitly refer to the transcendence of the ego or self as a primary facet of spirituality and a prerequisite for spiritual intelligence.

Further research based on Gardner's work has resulted in various categories of SI. These include a distinction between Humanistic Spiritual Intelligence, and MSI or Mystical Experiential Spiritual Intelligence. Humanistic Spiritual Intelligence refers to "…any number of values such as goodness, love, awe, humility, truth and aesthetics." (Spiritual Intelligence: A Philosophical and Psychological Introduction). On the other hand, Mystical Experiential Spiritual Intelligence includes aspects such as "…noetic experiences, ineffable feelings and trans-sensate phenomena." (Spiritual Intelligence: A Philosophical and Psychological Introduction) This definition allows for a "…plethora of mystical phenomena and altered states of awareness such as ego loss, expansive unity with the Infinite and "inner space" travel. (Spiritual Intelligence: A Philosophical and Psychological Introduction). However, in terms of the central thesis that is being explored it is suggested that the humanistic view of spiritual intelligence is not in essence spiritual but is rather a form of moral and ethical intelligence that is more social than spiritually inclines.

4. Discussion

From the literature that has been referred to the following aspects become clear. As noted above, the concept of intuition and intuitive process is also subject to the division between the rational -- scientific view of reality and a more mystical and esoteric view. This is a division that is particularly relevant to the subject of spiritual intelligence.

Spiritual intelligence presumes a method of apprehension and this method is known as the intuitive faculty. The intuitive process basically refers to knowledge or insight that is not dependent on logical or rational faculties for its value to validity. The intuitive process and the corresponding spiritual awareness are evident in the following passage from Swedenborg. He is describing the spiritual Adam;

…"he felt himself, as it were, rapt out of himself; but when he endeavoured to compose himself: lo! he saw himself in the midst of the bosom of love. . . and. . . he heard these words spoken within himself. . .'do not any longer enquire after the fountain, now that thou sittest in its veriest vein; perceive now that the love wherewith thou embracest me, is from mine. . . And thus mine from thine.'." (Wild, 1938, p. 100)

The above passage shows a very different understanding of the intuition of the spiritual compared to a modern objective approach. It should also be noted that the spiritual experience describes an intelligence that is participative and interactive and which emphasizes the loss of self rather then being controlled and self -- orientated. The character of Adam loses himself, as it were, in the interaction with the spiritual. This points to the central contention that is being discussed -- namely the fact that spiritual intelligence is approached and understood in the modern context in terms of rational and logocentric modes of understanding. This is a reduction of the possibilities of the spiritual experience and of the intuitive process.

The above is also allied to a view that has emerged in recent years that spiritual intelligence in fact is a form of consciousness that has not been recognized by formal science. " Many psychologists and men of religion suggest the possibility of other forms of consciousness than those of which we are commonly aware: considers that the mystic's vision may be due to some such unrecognized form." (Wild, Intuition.1938, p. 105)

One could add to the debate on this subject from the history of Western metaphysics with reference to the thought of figures like Bergson. For example, intuition for Bergson is a "…kind of intellectual sympathy by which one is transported into the interior of an object to coincide with what is unique and consequently ineffable about it." (Bunge, 1962, p. 11) The word ineffable has the connotation of not able to be known through reason or logic. Furthermore, Bergson believed that, "…Intuition enables us to grasp & #8230;the absolute" -- which, of course, is that which is not relative. Intuition is… superior to reason…" (Bunge, 1962, p. 11)