Research Proposal on "Spiritual Intelligence and the Intuitive Thought Processes"

Research Proposal 17 pages (5721 words) Sources: 10

[EXCERPT] . . . .

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… READ MORE

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