The notion of "Spiritual Intelligence" has recently garnered attention, but how scientifically sound is it? Inspired by Howard Gardner's theory of multiple intelligences, "spiritual intelligence" has been the focus of various books and online discussions. While empirical research validating this idea is sparse, much has been written that often lacks substantial evidence. Nonetheless, it may be worthwhile to investigate spiritual experiences through a scientific lens, without necessarily subscribing to unproven spiritual beliefs. Instead of outright dismissing "spiritual intelligence," an open-minded exploration of the intersection between spirituality and intelligence could yield meaningful insights.

Various models of spiritual intelligence have emerged, but this article will critically analyze Robert Emmons' conceptualization and explore its potential as a legitimate ability. From a scientific viewpoint, could spiritual intelligence be a real capability? If so, what form might it take?

Emmons (2000a, 2000b) defines spiritual intelligence as the practical application of spiritual insights to enhance everyday problem-solving and goal achievement. This differs from broader spirituality, which he describes as a "search for the sacred," signifying an inherently meaningful experience. Emmons posits that spiritual intelligence can elevate one’s quality of life and overall well-being, particularly in contexts of meaning and spiritual challenges. He suggests that it may foster personality integration, unifying a person’s inner experiences and alleviating psychological discord. Essentially, this concept proposes a cohesive framework for one's life, aiming to cultivate harmony as opposed to internal conflict.

According to Emmons, spiritual intelligence comprises several elements: the ability to transcend the material realm, the capacity for heightened consciousness, the ability to infuse daily experiences with spiritual significance, and the skill to draw on spiritual resources to address challenges. Initially, he included virtue as a component but later retracted it due to critiques suggesting that virtues are non-cognitive traits rather than elements of intelligence (Mayer, 2000). While similar criticisms could apply to his other components, Emmons defended their relevance. He explained that the first two aspects pertain to an individual's capacity for transcendental experiences, such as feeling oneness with the universe. The third aspect involves imbuing everyday activities with spiritual meaning, while the fourth relates to coping strategies that prioritize spiritual insights, such as finding purpose in adverse situations.

Emmons supports his concept of spiritual intelligence through Gardner's framework of multiple intelligences. However, I have critiqued Gardner’s theory previously. In summary, Gardner argued for recognizing various abilities as distinct intelligences rather than a singular general intelligence measured by IQ tests. While appealing, this notion lacks empirical support and scientific credibility (Waterhouse, 2006). A significant issue with "multiple intelligences" theories is the expectation that these intelligences should be statistically distinct from each other and general intelligence. However, research indicates that cognitive abilities are often interrelated, contradicting Gardner's hypothesis. This notion also applies to "emotional intelligence," which has been inaccurately positioned as more crucial for success than IQ. Studies show trait emotional intelligence correlates closely with personality traits, while ability emotional intelligence correlates moderately with general intelligence (Van Rooy & Viswesvaran, 2004). This suggests that emotional intelligence may not be an entirely separate construct but rather a manifestation of applying general intelligence to emotional situations. Similarly, it seems likely that Emmons' spiritual intelligence would correlate with personality and general intelligence, depending on its measurement. Therefore, rather than being a distinct intelligence, it may represent the application of general intelligence to spiritual matters, allowing for an independent evaluation of the concept without endorsing Gardner's unsupported claims of unrelated intelligences.

Interestingly, while Gardner (2000) remains open to the existence of "existential intelligence," which involves profound contemplation of reality, he ultimately dismissed spiritual intelligence, as he believes spirituality is tied to subjective experiences, which he does not consider integral to intelligence's core definition—namely, the capability to perform calculations. John Mayer (2000), renowned for his work on emotional intelligence, expressed similar concerns, suggesting that spirituality focuses on states of consciousness, while intelligence typically emphasizes abstract reasoning. In response, Emmons (2000b) argued that the ability to leverage spiritual knowledge for problem-solving validates the classification of this capability as intelligence. Alternatively, one could define spiritual intelligence as the capacity to reason through and apply insights from spiritual experiences.

Emmons characterizes spirituality as a quest for sacredness—experiences that possess intrinsic meaning. He defines intelligence as "the application of a set of tools for achieving a more productive, effective, happier, and ultimately more meaningful life." Thus, "spiritual intelligence" integrates these definitions to tackle spiritual challenges and improve one’s overall quality of life. It is worth noting that Emmons' definition of intelligence is value-laden, contrasting with more traditional, neutral definitions, which do not inherently link intelligence to happiness. Individuals who may not be highly intelligent can still find contentment in their circumstances. However, intelligence can provide advantages in problem-solving across various domains. It is plausible that individuals with spiritual intelligence possess enhanced capabilities for resolving issues related to their quality of life. Research suggests that spiritual experiences, such as feeling connected to a broader reality or perceiving life's significance, can positively impact well-being. For instance, a notable study on psilocybin revealed that participants frequently reported profound mystical experiences that remained significant to them long after the fact (Griffiths et al., 2006). However, Emmons cautions that spirituality can also lead to challenges, noting that "spirituality may enhance functioning in some life areas while hindering it in others." For example, one might become so engrossed in spiritual pursuits that they neglect practical matters or struggle to balance spiritual aspirations with other life goals, like work and relationships. This is where the intelligence aspect becomes crucial—having the ability to utilize spiritual insights adaptively and in moderation can prevent spiritual dysfunction. Thus, a spiritually intelligent individual would presumably harness their experiences effectively rather than merely enjoying them or retreating into introspection.

In a subsequent article, I will delve into what "spiritual intelligence" entails concerning personality, general intelligence, and the significance of altered states of consciousness in understanding the construct. Additional criticisms of the concept will also be discussed.

© Scott McGreal. All rights reserved. Reproduction without permission is prohibited. Brief excerpts may be quoted with proper attribution to the original article.

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References - Emmons, R. A. (2000a). Is Spirituality an Intelligence? Motivation, Cognition, and the Psychology of Ultimate Concern. International Journal for the Psychology of Religion, 10(1), 3–26. doi:10.1207/s15327582ijpr1001_2 - Emmons, R. A. (2000b). Spirituality and Intelligence: Problems and Prospects. International Journal for the Psychology of Religion, 10(1), 57–64. doi:10.1207/s15327582ijpr1001_6 - Gardner, H. (2000). A Case Against Spiritual Intelligence. International Journal for the Psychology of Religion, 10(1), 27–34. doi:10.1207/s15327582ijpr1001_3 - Griffiths, R. R., Richards, W. A., McCann, U., & Jesse, R. (2006). Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance. Psychopharmacology, 187(3), 268–283. doi:10.1007/s00213–006–0457–5 - Mayer, J. D. (2000). Spiritual Intelligence or Spiritual Consciousness? International Journal for the Psychology of Religion, 10(1), 47–56. doi:10.1207/s15327582ijpr1001_5 - Van der Linden, D., Tsaousis, I., & Petrides, K. V. (2012). Overlap between General Factors of Personality in the Big Five, Giant Three, and Trait Emotional Intelligence. Personality and Individual Differences, 53(3), 175–179. doi:10.1016/j.paid.2012.03.001 - Van Rooy, D. L., & Viswesvaran, C. (2004). Emotional intelligence: A meta-analytic investigation of predictive validity and nomological net. Journal of Vocational Behavior, 65(1), 71–95. doi:10.1016/S0001-8791(03)00076-9 - Waterhouse, L. (2006). Multiple Intelligences, the Mozart Effect, and Emotional Intelligence: A Critical Review. Educational Psychologist, 41(4), 207–225. doi:10.1207/s15326985ep4104_1

Image Credit “Three dimensions of intelligence” — Spiritual Intelligence Training website. (Posting this image here does not imply endorsement by or of this organization.)

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