DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 OCTOBER 2013, Commentary Spiritual Intelligence Maryam Safara’, M.S. Bhatia* "Department of Psychology, Alzahra University, Iran “Department of Psychiatry, Delhi University, Delhi Contact: Maryam Satara, E-mail: maryamsatara @yahoo.com Introduction Spirituality contains personal activity in order to figure out “personal meaning for life and is more personal and private, while religion refers to more general and social matters.’ Definitions of spiritual intelligence rely on the concept of spirituality as, being distinct from religiosity.* There is one living and true God, the Father almighty, who is un- originated, independent, and efernal, the creator and supporter of all worlds; and that this God is one spiritual intelligence, one infinite mind, ever the same, never varying.’ Spiritual intelligence can generally be associated with psychological health, although some forms of spirituality may be dysfunctional or pathogenic.* Spiritual intelligence is concerned with the inner life of mind and spirit and its relationship to being in the world, Spiritual intelligence (SI) implies a capacity for a deep understanding of existential questions and insight into multiple levels of consciousness. Spiritual intelligence also implies awareness of spirit as the ground of being or as the creative life force of evolution, If the evolution of life from stardust to mineral, vegetable, animal, and human existence implies some form of intelligence rather than being a purely random process, it might be called spiritual. Spiritual intelligence emerges as consciousness evolves into an ever-deepening awareness of matter, life, body, mind, soul, and spirit. Spiritual intelligence, then, is more than individual mental ability. It appears to connect the personal to the transpersonal and the self to spirit. Spiritual intelligence goes beyond conventional psycho- logical development. In addition to self-awareness, it implies awareness of our relationship to the transcendent, to cach other, to the earth and all beings.’ Spiritual Intelligence is becoming more common in scientific inquiry and philosophical’ psychological discussion. Itis the central and most fundamental of all the intelligences because it becomes the source of guidance of the other three. Spiritual intelligence represents our drive for meaning and connection with the infinite. Spiritual intelligence also helps us discern true principles that ate part of our conscience, and is symbolized by the compass. The compass is an excellent physical metaphor for principles, because it always points north. When the spiritual intelligence, which stands alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the self.7 History must be so revised that while the Ultimate spiritual Intelligence is not yet denied, yet any definite knowledge of it in historical terms must be carefully eliminated. They will admit that all religions have a basal truth —viz., the existence of the spiritual." Spiritual intelligence and its Components in Islam: In Islamic authentic culture, special attention is paid to spiritual intelligence implicitly. Spiritual intelligence makes under- standing deeper meaning of Quran verses, the prophet’s words easier. In Quran those who enjoy from spiritual intelligence are called elites, because they can understand the essence of reality and go beyond imaginative borders. According to Islamic books, piety and abstinence are effective factors in spiritual intelligence. In addition, these features along with daily practices such as devising about creation, devising about the universe, praying, fasting, reciting Quran and truthful contrive in Quran verse improves spiritual intelligence, * The nm Delhi Psychiatry Journal 2018; 16:2) © Deli Psychiatic SocietyOCTOBER 2013 DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 theory of spiritual intelligence is in the early stages of development and understandably controversial. ‘Two psychologists, John Mayer (2000) and Howard Gardner (2000) (quoted be Green and Noble"), disagree with the concept albeit for different reasons. Mayer proposes that spirituality is heightened consciousness rather than intelligence, and that the paradigm of intelligence is too limiting because spirituality is more than abstract reasoning, a cote feature of intelligence, Further, he does not distinguish spiritual intelligence from spirituality itself. Gardner, on the other hand, disputes the concept of spiritual intelligence in part because it cannot be supported by experimental psychological investigations or psychomettic findings, two of his criteria for distinguishing an independent intelli- gence."® Moral or spiritual intelligence serves as a reasonable candidate, although there is good reason to consider it as an amalgam of interpersonal intelligence and intrapersonal intelligence with a value component added. What is moral or spiritual depends greatly on cultural values; in describing intelligence’s we are dealing with abilities that can bbe mobilized by the values of a culture rather than the behaviors that are themselves valued in one way ‘or another." Afterall, once one includes the under- standing of the personal realm within a study of intelligence, such human proclivities as the spiritual ‘must legitimately be considered. These certainly are no easy grounds for a decision, but several other intelligences deal with phenomena other than sheer physical matter."? A really intelligent person is a person who is not deceived, that is, who does not deceive himself. We use the words “spiritual intelligence”. Physical intelligence is the masked expression of the spiritual intelligence. We may imagine the spiritual intelligence as shining with a certain fight, but when the fight is fading so that it hides the Truth, some kind of a film, which is not altogether translucent, intervenes, and in that light, you see only certain things." According to the Taoists and Buddhists, as far as the individual self is concerned, it may be divided into a physical body and a spiritual intelligence, the latter being primary Extending this idea upward, they regard this spiritual intelligence as the primary factor in Heaven and Earth, from which they go on to seek for whatever lacks shape and form, regarding it as genuine existence, whereas whatever possesses shape and form they look upon as illusory. As for the Sung confucianists, they regard the physical body and spiritual intelligence as equally personal and private whereas Principle, for them, is derived from Heaven." Spiritual intelligence indicates a faith-based ability to experience the Sacred as the Supreme, an objective and absolute value ."° Spiritual intelligence is characterized by the ability to see the best in seemingly painful circumstances, as well as to see the divine beyond the gains of the secular world.'* With such a view, spiritual intelligence becomes an ability to regulate emo- tions. Usually, this ability is attributed to emotional intelligence.” However, when spiritual intelligence awakens as a general factor underlying other abilities, it also guides emotional intelligence. Spiritually based functions accelerate the ability for emotional regulation."* To sum up, as an ability central to real-life issues, spiritual intelligence is manifest in interconnected attributes: faith, humility, gratitude, integrative ability, ability to regulate emotions, morality and moral conduct. The thread that runs through these attributes is the purification of the mind on the way towards God by detecting and attempting to remove thoughts, emotions, and actions of selfish sources.” As such, spiritual intelligence is more than a cognitive ability to comprehend the spiritual in any given field; rather, it is a distinct ability for spiritual comprehension in general. Such a broad ability cannot be reduced to distinct physiological processes, although certain spiritual practices and abilities can be manifested by exclusive physiological activities.*" Spiritual intelligence involves an array of capabilities derived from spiritual resources in line with the advancement of an emotional intelligence construct. Constructs of spirituality and intelligence are merged by SI in shaping a new construct. Outrival and superior awareness gave an implication that spirituality stands in the exploration of, and live through the holy elements. In forecasting performance, customary adjustment and generation of beneficial products or findings, spiritual intelligence brings out the power drawn on certain spiritual matters." ‘Therefore; spiritual intelligence represents the ability for integrative perception that sees the whole beyond its parts. This ability assists people on their spiritual path, It may help them perceive the world Delhi Paychiatry Journal 2075; 16:2) © Delhi Paychatie Sodialy ryDELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 OCTOBER 2013, beyond selfish expectations and corresponding complaints. However, spiritual intelligence, according to Zohar, and Marshall® refers to the development of our longing and capacity for meaning, vision and value which facilitates a dialogue between reason and emotion, between mind and body, and which enables us to integrate the interpersonal and intrapersonal, to transcend the gap between self and others. Wigglesworth further conceptualized spiritual intelligence to be the ability to behave with compassion and wisdom while maintaining inner and outer peace (equanimity) regardless of the circumstance. Spiritual intelligence is therefore a necessary personal endowment which enables one to maintain both inner and outer peace and display love regardless of the circumstances whether stress or acute conflict, It could therefore help in conflict management and peaceful co-existence in the society.* Vaughan®* proposed a bit different structure who characterizes that SI is a power to a profound understanding of existing questions and perception about various awareness levels. Its implication stands for the awareness of individual relationship, to the earth and all life forms. For this reason, Vaughan’s model is identified in the involvement of the 3 SI components: (a) power to form a meaning that is rooted on a profound knowledge of existential questions; (b) respor ness in the utilization of multiple consciousness levels aimed to properly address the problems; (c) attentiveness regarding the interconnection of each individual as well as to the transcendent.”* Levin claims that ST is clearly demonstrated when someone lives in a manner of integrating spirituality in his daily activities that extended beyond the views, of prior authors. SI advancement requires the ability in utilizing the perceptual powers away from the five senses engaging one’s perception together with the recognition of people's interconnection to all issues of life that is viewed as another consciousness and intelligence level far from the logical, linear and realistic thoughts.” Spiritual intelligence as, defined by Nasel is the capacity in bringing out one’s spiritual gifts and resources for further recognition, search for meaning, and the resolution to certain existential, spiritual and practical matters. ‘These resources and potentialities, be it a prayer, intuition or transcendence must be correlated in simplifying the abilities to seek for meaning of one’s existence, facilitation of solving issues, and the improving\one’s power for adaptive decision making.”” Robert Emmons defines spiritual intelligence as “the adaptive use of spiritual information to facilitate everyday problem solving and goal attainment.”™ Wigglesworth defines spiritual intelligence as “the ability to act with wisdom and compassion, while maintaining inner and outer peace, regardless of the circumstances.” She breaks down the competencies that comprise SQ into 21 skills, arranged into a four quadrant model similar to Daniel Goleman’s widely used model of emotional intelligence or EQ. The four quadrants of spiritual intelligence are defined as: L Higher Self / Ego self Awareness 2.Universal Awareness 3.Higher Self / Ego self Mastery 4 Spiritual Presence / Social Mastery.” Noble stated that spiritual intelligence integrates the qualities of flexibility and emotional resilience (that may arise out of spiritual experiences), which play a role in psychological health and behavior.” Piedmont defined spirituality as an individual’s end over to create a wider meaning for the final end of and death.”' Zohar and Marshall believed, spiritual intelligence must be grown and developed with training. It can be learned again, and it can be modified."® Some current definitions of spirituality can be summarized as follows: (a) Spirituality involves the highest levels of any of the develop- mental lines, for example, cognitive, moral, emotional, and interpersonal; (b) spirituality is itself a separate developmental line; (c) spirituality is an attitude (such as openness to love) at any stage: and (d) spirituality involves peak experiences not stages. An integral perspective would presumably include all these different views, and others as well." Dincer mentioned that spiritual intelligence provides a sense of personal wholeness, goal and direction, He pointed out that educators with high levels of spiritual intelligence are able to mould teachers and students from all age groups to experience a wholesome life filled with self-respect and creativity." Zohar defined 12 principles underlying spiritual intelligence: 1-Self-awareness: Knowing what I believe in and value, and what deeply motivates me. 2-Spontaneity: Living in and being responsive to the moment. 3-Being vision- and value-led: Acting from principles and deep aa Delhi Psychiatry Journal 2018; 16:2) © Deli Psychiatic SocietyOCTOBER 2013 DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 beliefs, and living accordingly. 4-Holism: Seeing larger patterns, relationships, and connections; having a sense of belonging. 5-Compassion: Having the quality of “feeling-with” and deep empathy. 6- Celebration of diversity: Valuing other people for their differences, not despite them. 7-Field independence: Standing against the crowd and having one’s own convictions. 8-Humility: Having the sense of being a player in a larger drama, of ‘one’s true place in the world, 9-Tendency to ask fundamental “Why?” questions: Needing to ‘understand things and get to the bottom of them. 10-Ability to reframe: Standing back from a situation or problem and seeing the bigger picture or wider context. 11-Positive use of adversity Learning and growing from mistakes, setbacks, and suffering, 12-Sense of vocation: Feeling called upon to serve, to give something back." King defines spiritual intelligence as a set of adaptive mental capacities based on non-material and transcendent aspects of reality, specifically those that. contribute to the awareness, integration, and adap- tive application of the nonmaterial and transcendent aspects of one’s existence, leading to such outcomes. as deep existential reflection, enhancement of meaning, recognition of a transcendent self, and mastery of spiritual states.” King further proposes four core abilities or capacities of spiritual intelligence: 1. Critical Existential Thinking: The capacity to critically contemplate the nature of existence, reality, the universe, space, time, and other existential/metaphysical issues; also the capacity to contemplate non-existential issues in relation to one’s existence (‘e., from an existential perspective).2. Personal Meaning Production: The ability to derive personal meaning and purpose from all physical and mental experiences, including the capacity to create and master a life purpose. 3 Transcendental Awareness: The capacity to identify transcendent dimensions/patterns of the self (ie. a transpersonal or transcendent self), of others, and of the physical world (e.g., non materialism) during normal states of consciousness, accompanied by the capacity to identify their relationship to one’s self and to the physical. 4. Conscious State Expansion: ‘The ability to enter and exit higher states of consciousness (¢.g. pure consciousness, cosmic consciousness, unity, oneness) and other states of trance at one’s own discretion (as in deep contemplation, meditation, prayer, ete.).™ According to Bonab et al, relationship with God, believing in resurrection, believing in human growth in the way of passing life passes and fixing personal life in accordance with the relationship with God and believing in God’s permanent existence in meaningful directive, and organized life and world. This aspect of human is innate and develops or modifies concerning the impact of human growth and as a result of religious practices and rites." According to Kalo, faith is gained by the grace of God. People become ready for God's grace when they endeavor, honestly and continuously, to live a virtuous life. “Faith is a result of a pure mind; there is nothing as reliable as exemplary moral behavior to purify the mind”.” Kalo tells, “the safe way for openness to God, the one and only, is humility”, and “Humility is the avowed adversary of selfishness. Never is the selfish humble; never is the humble selfish. The way to attain humility is by uprooting selfishness that is ~ knowing yourself as you are”. Therefore, humility can be understood as an attribute of spiritual intelligence, an ability shaped by faith that affects a person's intentions and motivation in the world, Humility, as an attribute of spiritual intelligence, directs those who possess it to considerations other than those of personal gain, hedonism, material profit, or self- power." According to Kurtz and Ketcham, “spirituality is, above all, a way of life”. Vaughan, offers the following description: “Spiritual intelligence is concerned with the inner life of mind and spirit and its relationship to being in the world.” Emmons’s spiritual intelligence and its five aspects seem to cover a variety of parts of mental life: from structured aspects of conscious ness to non intellective personality traits. Emmons’s proposed spiritual intelligence does not yet meet the criterion of primarily involving abstract reasoning. This does not preclude some future version of the concept from meeting such a conceptual criterion. Then, one could determine whether the intelligence also satisfies necessary empirical criteria.” Gardner notes three distinct senses of spiritual intelligence: (1) Spiritual as, concerts with cosmic or existential issues; (2) Spiritual as achievement of a state of being: (3) Spiritual as effect on others. Gardner goes on to make an argument that spiritual intelligence would Delhi Paychiatry Journal 2075; 16:2) © DelN Paychatie Society 8DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 OCTOBER 2013, be best served by being called Existential Intelligence. Zohar and Marshall described three aspects of intelligence, The first intelligence is the intellectual or rational intelligence (IQ), which ‘would be the intelligence used “to solve logical or strategic problems”. The second intelligence is ‘emotional intelligence (EQ), a “basic requirement for the elfective use of IQ”. The third intelligence is spiritual intelligence (SQ), which is the “necessary foundation for the effective functioning of both IQ and EQ”. Spiritual intelligence can be described as conscience."' Miller stated, “there is a higher standard, an ideal, an intended nature for human beings that exists apart from context and ‘human thought”. Halama and Strizenec argue that the spiritual and existential are separate intelli- gences, although they may overlap.’ Kwilecki agrees with Emmons that spirituality may represent a distinct mode of adaptation and claims that spirituality represents a different-than-secular ‘understanding of values and aims in life. Vaughan argues that spiritual knowledge must be expressed in the world through wisdom, compassion, and action: “Integrating spiritual intelligence means living in accordance with one’s cote beliefs” ** The centrality of spiritual intelligence to individuals’ lives is also expressed in the conception of Rogers and Dantley who view spiritual intelligence as the root of thinking, which precedes any accepted sets, structures, or categories of thinking.“ Wolman continues this notion, while emphasizing the manifestations of spirituality and spiritual intelli- gence in everyday activities and relationships.“* Piedmont believes that spirituality and spiritual transcendence is the universal aspect of human existence, however, this characteristic is common among different cultures and communities and is, not influenced by religious and cultural fickleness.” Giigon et al refer to spirituality as personal activity for finding meaning out of available experience. According to Amram’s definition, spiritual intelligence is a kind of ability that causes self- consciousness, self-control, profound under- standing of meaning of life, purposefulness, increase in peace, the ability to communicate effectively with others and mental health. Spiritual intelligence is the consequence of the highest level of individual growth in the fields of cognition, meaning attainment, transcendental and moral communication. Therefore, spiritual intelligence can be an important factor in the individual's compatibility in vicissitude and improvement of quality of life.* However, contemporary researchers continue explore the viability of Spiritual Intelligence (often abbreviated as “SQ”) and to create tools for measuring and developing it. So far, measurement of spiritual intelligence has tended to rely on self- assessment instruments, which some claim can be susceptible to false reporting. An emerging literature found positive correlations between spirituality and health outcomes, indicating a promising future for the psychometric, and empirical investigation of spiritual intelligence. These studies find that in general, the higher the measures of spirituality, religiosity, and proxy or correlated measures for those constructs.the better it is for health and mortality.$°* Research has proposed that spiritual beliefs, practices, and commitments seem to be linked with positive results like psychological and physical health/well-being; marital satisfaction and stability; positive interpersonal performance/functioning; and better/improved quality of life. Ina study conducted among 163000 individuals from 14 European countries, it was revealed that about 85% of people who go to church have a satisfactory life, on the contrary just 7% of people who never go to church are in this condition.” Zahed and Mohammadinia after studying the relationship between spiritual intelligence and religious identity among the students of Mohaghegh Ardabili university found out that, the average amount of spiritual intelligence and features including; critical existential thinking, personal meaning production, transcendental awareness and conscious state awareness is meaningfully higher than probable average value (conceptual average among both male and female students.** Mo’allemi et alin their study compared spiritual intelligence and mental health between addict and non-addict groups. There were 80 addicts and 80 non-addict person in this study. The addicts were from state or private rehabilitation centers Data analysis showed that spiritual intelligence and mental health scores are significantly different among addicts and non-addicts. This means that drug addicts enjoy lower rate of spiritual We Delhi Psychiatry Journal 2018; 16:2) © Deli Psychiatic SocietyOCTOBER 2013 DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 intelligence and mental health than non-addict ones. Moreover, there was a significant relationship between spiritual intelligence and mental health in both groups: They finally found out that spiritual intelligence which contains either spirituality or intelligence blocks drug consumption and makes solving problems easier and efficient.” Findings of study by Razmjouei about “The relationship between Spiritual Transcendence and the students probable vulnerability to drug consumption”, which was done among 150 BA students in Shiraz, University; showed that thriving of spiritual transcendence significantly decreases vulnerability against the narcotic substances Moreover, according to this research there is a reversed relation between all the phenomena of spiritual transcendence including unity, spiritual relationship and spiritual success and drug consumption. Farhangi et al in their research heading “study of relation between spiritual intelligence and emotional intelligence with transitional leadership; showed that emotional intelligence deals with identifying own and others emotions in order to ‘manage others and spiritual intelligence deals with ‘making meaningful decisions, thinking deeply about the cases related to existence and using this knowledge for solving life's problems. They finally found out that both spiritual emotion and intelligence has a significant impact on transition." Kazemi collected 50 patients with the age of 25-40 suffered from multiple sclerosis tissue in order to study and determine using strategies of religious coping particularly , in cognitive aspect of trust on God, praying charity, and belief in death and resurrection among the patients suffered from multiple sclerosis tissue and mental health disease. He found out that there is no meaningful difference between men and women group suffering from MS in using religious coping, but there is a meaningful difference between high religious coping and mental health. Nasirzadeh and Tabatabaei studied the relationship between religious beliefs with tension coping strategies on 251 students in Shiraz University, Data analysis showed that there is a positive relationship between problem oriented coping style with understanding God’s good intention, God’s infinity and God's worthiness, on the contrary this relationship would be negative if you image God as an un related, torturer, for and non- available sense. Looking God as a good intention sense is solely able to fore cast about 12% of problem oriented strategies.* Mousavi et al in their study about the relation ship between religious coping strategies and excellence distress and disturbance among the students, selected 38lundergraduate students (257 women and 124 men) from different universities as a sample group. Data analysis showed that there is a positive and meaningful relationship between applying positive religious coping strategies with distress. In addition, according to regression analysis, based on Islam religious coping strategies, and positive religious coping is able to predict excellence, as well as, negative religious coping is, able to predict distress. Jimoh found a significant positive correlation when paired adjustment with spiritual intelligence and emotional intelligence but a significant negative relationship between adjustment and intelligent quotient as far as teaching profession is concerned. Bahrami and Tashk studied the relationship between religious directing and religious coping among 316 male female subjects with university degrees or other educational experiences the found out that non organized religious directing enjoy from and negative religious positive and signification relationship wit 0/32 coefficient and 0/001 significance level. On the other hand organized religious directing and positive religious coping enjoy from positive and significant relationship with 0/56 coefficient and significance level 0.001. They believe that individuals with non- stable religious beliefs naturally, face with inefficient coping styles in order to solve his life problems. On the contrary, individuals with stronger religious directing use from positive coping style to deal with their life events. Schieman et al® in their study on different religions found out that in all of them trust in God closely relates to sense of strength. These religious, groups believed that God always assists them and God is their close companion. In other word the followers of these religions try to solve their tensions and struggles by referring to God words. Scheiman et al believe that it may be seemed that Delhi Paychiatry Journal 2075; 16:2) © Delhi Paychatie Society aDELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 OCTOBER 2013, these groups has external tendency. This is not true. These people do not believe that just God solve their problems (negative coping style), but God support and empower them (positive coping style) 0 overcome the problems. These faiths grant self- control to human.” Vajati and Ehsan in their study about the role of religious coping and spiritual happiness in defining mental health selected 120 students from Tehran University. In this study the relationship ‘mental health variables total), physical complaints, anxiety and insomnia, depression have been evaluated . The results showed that there is not a meaningful relationship between positive religious coping and mental health is meaningful. Menulty and et al and Johnson and et al (quoted from Salimi Shakarab, 2010) in their study stated that religion has a wonderful impact on individual’s coping.*” Lukey and Baruss studied the relationship between transcendent beliefs and measures of intelligence and personality characteristics. They reported: Not only are transcendent beliefs associated with greater proficiency in the acquisition and use of acquired knowledge, but also with better psychological abilities that are required to work with novel situations. These abilities include memory, speed of information processing, visualization, perceptual analysis, rapidity of imaginable processing, critical judgment, motiva- tion, andpersistence.” Ghiyami in his research about studying the relation between affection and religious coping style among 112 sample students of Tehran university found out that out of affection styles (security, avoidance, mutual) just the third one was able (0 fore cast religious coping style and existing negative relation between these two variables was meaningful between positive-negative religious coping , spiritual happiness, education."' Wigzworth believed that spiritual intelligence as coping strategy is the best means (o fore cast positive tranquility, excitement, self- respect, harmonized and affectionate relationship.” In other research Azimi and Zarghami studied about religious coping and the rate of stress among Mazandaran Medical Science University in 1378- 79 academic year. Here 316students were selected asa sample group. Data analysis showed that 10.4%, 85.8% and 3.8% of the subjects had got strong, medium and weak religious coping in respect. These finding, however, clarified that 10.1% and 7.9% of the subjects had got disclosed and hidden stress. Statistical analysis revealed a significant relationship between the subjects disclosed and hidden stress with religious coping. ‘On the other hand the results of this research showed that there is also a significant difference among the subjects in accordance with their sex, field of study and degrees. One of the variables which probably is in relation with religious coping is spiritual transcendence, because both of them are about “Taking benefit from spiritual resources.” Kim and Seidlitz studied the relationship between spirituality with daily physical and emotional compatibility on 113 university students and showed that spirituality modulates the harmful impacts of stress on compatibility , and adjust various coping strategies."* Nadaf People with high spiritual intelligence are experienced states of consciousness and are used intellectual resources to solve problems and can be seen features such as humility, forgiveness, gratitude and sympathy.” According to Wolman, spiritual intelligence is the capacity of human to ask questions about the Meaning of their life and to feel the connection between themselves and the world they live in. According to Emmons, people who are spirituality intelligent have the capacity of using spiritual resources to solve problems, They are also conscious people who have the ability to link daily activities with sacred concepts, and also able to perceive physical matters.”* Emmons expressed, spiritual intelligence is a set of capabilities for the benefit of religious and spiritual resources. Spiritual intelligence has combined intelligence and Spiritual structures in a structure.” In recent years, numerous empirical studies have supported the idea that certain spiritual beliefs and practices are positively associated with physical and mental health.” The research of Solati and ‘Najali about religious outlook and student’s coping mechanism showed that about 65% of the subjects used to use from religious coping while facing with stress and problem.” Steward and Jooe showed that having spiritual sense is impressively relates to mental health and compatibility, and religious students are more as alti Psyehiaiy Journal 2018; 16:2) © Delhi Psychiatric SocietyOCTOBER 2013 DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 compatible than rest and enjoy from the highest educational result.*° Koning studied the role of religious coping and the rate of its utilization in a group consists of 455 hospitalized patients. He found out about 42.3% specified on usefulness of religious coping in coming along with their disease and life problems; while 73.4% stated that they use from religious coping as a coping program."* Goltfredson submitted that the trio of Intelligence Quotient, Emotional Intelligence and Spiritual Intelligence significantly determine job performance and income realization, which are ingredients of adjustment.” Pargament has discovered some positive impacts of various kinds of religious coping ,which means a behavior or thought which helps people to be away from stress and negative emotions of this adaptively or at least decrease it, Paragment evaluated a number of related researchers and showed that most religious people , the elderly people, miserable, women, uneducated people, blacks and widows ate used to benefit from this type of adaptively in their problems including bereavement and severe illness. The reason is that, those people have a few alternative resources Paragment also, reviewed 130 researches about religious coping and compatibility and its role in ‘mental health found out that about %34 of them agree with the positive and meaningful impact of religious coping in decreasing depression, stress and distress. Meanwhile, about “édeath with negative impacts of religious coping on mental health and 62% showed no relationship between these two extremes.” Koning et al studied the condition of 15 patients hospitalized for a long time. The result showed that 59.1% of them refer to religion as a means for coping problems, and 34.5% remember religion as the best coping program." Koning and et al in their study about the relationship between religious beliefs and practices with mental health reported that religious effects mental health by stress coping ability, cteating social support mood, creating hope and optimism in the way of having positive provocations such as, better life, life satisfaction, and happiness."* Mosher and Handal in their study specified on positive and significant relationship between religious activities (Praying and invocation) and compatibility with the university particularly for freshmen students." Ianeonseffasin emphasized that spiritual intelligence is more superior than emotional intelligence in adjustment processes."* Koning in another study proved that a large number of Americans’ believe that religious is the most important factor for solving stressful problems. According to Karl’s studies, there is a relationship between religious resources and how to cope with the disease, how ewer, various forms of religious coping has a close relation with coping skills for dealing with problems.” Lazarus and Folkman believe that spiritual intelligence is able to play coping strategy role keep people away from life negative events and environmental stressful factors. They say that, those people who enjoy from supportive source in stressful conditions are less vulnerable.* ‘Also, Kumar and Mehta have also researched the concept, extensively. By operationalizing the construct, they defined spiritual intelligence as “the capacity of an individual to possess a socially relevant purpose in life by understanding ‘self” and having a high degree of conscience, compassion and commitment to human values.” There is a strong and growing interest among college and university students in exploring spirituality in academic settings. Recent surveys of more than 112,000 first year students at 236 colleges and universities, conducted by Alexander Astin and his colleagues at the University of California, Los Angeles, found “a high level of spiritual engagement and commitment among college students, with more than half placing a high value on ‘integrating spirituality ’in their lives”. Conclusion. Spiritual approaches to health and science, for researchers and teachers recently has been emphasized. Some research studies have paid to the effects of spirituality on the health and in developed countties, medical schools, educational materials, about the religious, spiritual and health are included in the content of their own, Mental health professionals have recognized the power of spiritual intelligence, some of which are defined as the capacity to feel, understand and present the highest part of themselves, others and the world around. Delhi Paychiatry Journal 2075; 16:2) © Delhi Paychatie Society weDELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 OCTOBER 2013, What that makes a difference between the spiritual and emotional intelligence, is spiritual intelligence that is to discover wisdom and intelligence and wisdom in dealing with emotional and intellectual issues. Since the aim of psychology is rescue the ‘human of rid of indecision, lack of confidence, and ‘cause the growing in the characters as independent and peaceful personality, therefore, grow the spiritual intelligence in human from childhood, can cover higher percentage of psychology goals and it makes people more familiar with the ethics and psychology of religion, According to information ‘we can say that, spiritual intelligence is the ability to behave with Compassion and Wisdom while maintaining inner and outer peace (equanimity) regardless of the circumstances. Compassion and Wisdom together form the manifestation of Love. “Behave” is important because it focuses on how ‘well we maintain our center, stay calm, and actually ‘reat others with compassion and wisdom. The statement of “regardless of the circumstances” shows that we can maintain our peaceful center and loving behaviors even under great stress. This is what we admire in our spiritual leaders. In other words we can say that, when spiritual intelligence ishigh, we appear to be intellectual and have proper behavior. However when spiritual intelligence is low, people will appear to have problematic behavior. They stated, individuals with high spiritual intelligence demonstrated higher measures, of satisfaction and performance Inconclusion we can say that studies mentioned so far indicate that, Today the field of psychology has shown the tendency towards the spiritual dimensions and wide horizon for extended research has spread ,that can reflect the profound influence of spiritual forces on the human body and mind , and makes clear the importance of spiritual intelligence. What we can get from reading various ‘comments seems that religion can be the cause of the promotion of spiritual intelligence and spiritual intelligence can be the cause of the preoccupation more to Transcendental, The other persons and finally attention to spirituality. The growth potential and feasibility of developed the spiritual intelligence with placing it in the opulent and questionable environment, and with increase awareness, can help to connections to Transparency the field of human communication and beyond human and makes increase in internal religion in person, Evidence of research and review all concepts of spiritual intelligence shows the effect of fundamental improvements spiritual intelligence in the health and welfare human diseases. References 1. Ursula K. Spirituality in new hand book of living religions Oxford : Blackwell 1997. 2. Koenig HG, McCullough M, Larson DB. The Handbook of religion and health, (NewYork: Oxford University Press 2000, 3. Palfrey JG Jenks F. “Articles of Belief” in: Christian Examiner 1827; 4 : 189. 4, Deikman A. The wrong way home. Boston: Beacon 1990, 5. Vaughan F. “What is Spiritual Intelligence?” J Humanistic Psychol 2002; 42 : 18. 6. Covey S. The 8th Habit : From Effectiveness to Greatness., Free Press 2004; 53. 7. Bailey A. Its Science and Effect: a Paraphrase of the “Yoga Sutras’ of Patanjali with Commentary by Alice A. Bailey 1927; 415, 8. Quote in The Churchman 1883; 47 : 395. 9, Bonab BG, Salimi M, Selyany L, Noori- Moghaddam S. Spiritual Intelligence. Andishe Religious Res J 2007; 10 : 125-147 10. Green WN, Noble KD. “Fostering Spiritual Intelligence: Undergraduates’ Growth in a Course About Consciousness” in : Adv Develop J 2010; 12 : 48-54 11, Sternberg RJ, Wagner RK. Practical Intelligence: Nature and Origins of Competence in the Everyday World 1986; 180. 12, Gardner H. Intelligence reframed: Multiple intelligences for the 21st century. New York, New York: Basic Books 1999; 51 13. Blavatsky H, Olcott HS, Besant A. Theosophist 1974; 95 : 89. 14, Yan Yuan (1635-1704) cited in; Youlan Feng, Yu-Lan Fung, Derk Bodde. A History of Chinese Philosophy 1983; 2 : 652. 15, Otto R. The idea of the Holy. London: Oxford University Press. P Argament, KI. Spiritually integrated psychotherapy: Understanding and addressing the sacted. New York, NY: Guilford 2007. 16, Kurtz E, Ketcham K. The spirituality of imperfection, New York: Bantam Books, 1992. ao Delhi Psychiatry Journal 2018; 16:2) © Deli Psychiatic SocietyOCTOBER 2013 DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 17. Mayer JD, Salovey P. What is emotional intelligence? In P. Salovey and DJ. Sluyter (Eds.), Emotional development & emotional intelligence. NY: Basic Books 1997; 3-34. 18 Geula K. Emotional intelligence and spiritual development. Paper presented at the Forum for Integrated Education and Educational Reform, sponsored by the Council for Global Integrative Education, Santa Cruz, CA, 2004, October 28— 30, Retrieved on October 23, 2005. 19. Kempis T A. The imitation of Christ. Tel Aviv: Nimrod (Hebrew edition) 2002, 20. Goleman D. Destructive emotions. Ben- Shemen, Israel: Modan (Hebrew edition), 2005, 21. Emmons RA. The psychology of ultimate concerns: Motivation and spirituality in personality. New York: Guilford 1999. 22, Kalo S. With Julian, Jaffa: DAT (in Hebrew) 2001 23. Zohar D, Marshall I Spiritual Intelligence: The Ultimate Intelligence SQ. New York: Bloomsbury 2000. 24. Wigglesworth C. Spiritual Intelligence and Why it Matters. Bellaire TX.: Conscious Pursuit Inc 2002 25. Vaughan D. Media launch, Contexts 2002; 1 : 68-69, DOK: 10.1525/ctx.2002.1.2.68 26. Levin SM. Put the shoulder to the wheel: a new biomechanical model for the shoulder girdle. In: Ribreau C. (Ed.), MechanoTransduction. Societe Biomechanique, Paris 2000; 131-136. 27. Nasel, Dasha D. Spiritual orientation in relation to spiritual intelligence: A new consideration of traditional Christianity and New Age/ individualistic spirituality. Doctoral Disserta- tion, University of South Australia: Australia 2004. 28. Emmons RA. Is spirituality an intelligence? Int J Psychol Religion 2000; 10 : 27-34. 29, Wigglesworth C. “Why Spiritual Intelligence is Essential to Mature Leadership”, Integral Leadership Review 2006; VI: 14-15 30. Noble KD. “Riding the windhorse: Spiritual Intelligence and the Growth of the Self”. Cresskill, NJ : Hampton Press, Inc 2001 31, Piedmont RL. Spiritual transcendence and the scientific study of spirituality. J Rehab 2001; 67: 4-14, 32. Zohar D, Marshall I. “Spiritual capital: Wealth 33 34, 36. 37. 39, 40. AL 42. 43. 45. 46. 41. we can live”, San Francisco: Berrett-Koebler 2004. Wilber K, Integral Psychology. Boston: Shambhala 2000; 197-217. Dincer MK. “Educators role as spiritually intelligent leaders in educational institutions”. IntJ Human Sci 2009; 4(1). Accessed on August 23, 2009 from www.insanBilimleri.com/en. Zohat D. SQ: Connecting with our Spiritual Intelligence, London: Bloomsbury, 2000. ISBN 1-58234-044-7 King DB, DeCicco TL. A Viable Model and Self-Report Measure of Spiritual Intelligence. Int J Transpers Studies 2009; 28 : 68-85. Kalo S. People of chiefs. Jaffa: DAT (in Hebrew) 1989. . John of the Cross, The collected works of St John of the Cross, Washington, DC: ICS Publications 1991 Kurtz E, Ketchman K. The Spirituality of Imperfection. New York: Bantam Books 1992. John D. Mayer. “Spiritual intelligence or spiritual consciousness?” Int J Psychol Religion 2000; 10 : 48-54. Bonner CE, From Coercive to Spiritual: What Style of Leadership is Prevalent in K—12 Public Schools? Drexel University 2009; 65- 66. Miller WR, Delaney HD. Psychology as the science of human nature: Reflections and research directions. In: Miller WR, Delaney HD (Eds.), Judeo Christian Perspectives on Psychology. Washington, DC: APA 2005; 291- 308. Alama PH, Strizenec M. Spiritual, existential or both? Theoretical considerations on the nature of “higher” intelligences. Studia Psychologica 2004; 43(3) : 239-253 Kwilecki S. Spiritual intelligence as a theory of individual religion: A case application.Int J Psychol Religion 2000; 10(1) : 35-46. Rogers J, Dantley M. Invoking the spiritual in campus life and leadership. J College Student Develop 2001; 42(6) : 589-603. Wolman RN. Thinking with your soul. Tel Aviv ‘Matar (Hebrew edition), 2001 Piedmont RL. Dose spirituality represent the sixth factor of personality? Spiritual trans- cendence and the five-factor model. J Pers Delhi Paychiatry Journal 2075; 16:2) © Delhi Paychatie Society atDELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 OCTOBER 2013, 1999; 67 : 985-1013. 48, Jafari A, Rastegar H. The emergence of spiti- tuality in organizations, concepts, definitions, assumptions and concept method. J Manage- ment Sei 2007; 5: 99-121 49. Amram Y. The contribution of emotional and spiritual intelligence to effective business leadership. Doctoral Dissertation, Institute of Transpersonal Psychology, California, Palo Alto 2008. 50. Lee J, Stacey G, Fraser G. Social support, religiosity, other psychological factors, and health. In: Fraser GE. Diet, life expectancy, and chronic disease: studies of Seventh-day Adventists and other vegetarians. NY: Oxford University Press 2003; 149-176. 51. Koenig HG. Impact of belief on immune function. Mod Asp Immunobiol 2001; 1(5) = 187-190, 52. Koenig HG. An 83-year-old woman with chronic illness and strong religious beliets: JAMA 2002; 288(4) : 487-493. 53. Mueller PS, Plevak DJ. Rummans TA. Religious involvement, spirituality, and medi- ccine: implications for clinical practice. Mayo Clinl Proc 2001; 76 : 1225-1235, 54. Ellison CG, Boardman, JD, Williams DR, Jackson JS. Religious involvement, stress, and ‘mental health: findings from the 1995 Detroit Area Study. Soc Forces 2001; 80(1) : 215-249. 55. Musgrave CF, Allen CE, Allen GJ. Spirituality and health for women of color, Am J Public Health 2002; 92(4) : 557-560. 56. Seybold KS, Hill PC. The role of religion and spirituality in mental and physical health. Curr Directions Psychol Sci 2001; 10 : 21-24 57. Inglehart R. Culture shift in advanced industrial society. Princeton, NJ: Princeton University Press 1990, 58. Zahed BA, Moeini KM. The relationship between religious identity and spiritual intelligence in Ardabil University researcher. Research report. Ardebili University researcher, Faculty of Literature and Humanities, Department of Psychology 2010. 59, Moallemi S, Raghibi M, Salari DZ. Spiritual Intelligence and mental health among addicts and non-addicts. Yazd University of Medical Sciences 2010; 2 : 235-242. 60, 61 62. 63, 64, 65 66. 67. 68. 69, 70, n Razmjoye R. The relationship between Spiritual transcendence with the students likelihood of vulnerability to drug abuse. Proceedings of the Fifth all over Mental Health conference about students mental health 2010; 194-195, Farhangi A, Fattahi M, Vasegh B, Nargesyan A. Intelligence predicting transformational leadership: A study of spiritual intelligence, emotional intelligence and transformational leadership. J Management 2009; 15 : 31-57. Shoa KM. Relationship between religious coping and mental health in patients with multiple sclerosis tissue (MS). J Appl Psychol 2009; 1 : 57-66. Nassit ZR, Rassolzadeh TK. The relationship between religious beliefs and coping strategies in students, Quart Oghedanes 2008; 2 : 36-46. Mousavi SP, Vafaie M, Rassolzadeh TK, Nadali H_ Relationship between religious coping with post-traumatic growth, and distress in students. Contemp Psycho 2008; 1 : 92-101 Jimoh M. Spiritual Intelligence, Emotional Intelligence and Intelligent Quotient as Predi- ctors of Adjustment to Teaching Profession Among the Voluntary Teaching Corps Scheme Employees in Ogun State, M. Ed Dissertation, Unpublished. Ibadan: University of Ibadan, 2007. Bahrami E, Tashk AH. Dimensions of the relationship between religious orientation and. ‘mental health and evaluating scales of religious orientation, J Psychol Educ Sci 2004; 2 : 41- 6. Schieman S, Pudrovska T, Milkie MA. The sense of divine control and the self-concept. Res Aging 2005; 27 : 165-196. \Vajary HK, Bahrami EH. The role of religious coping in the explanation of spiritual happiness and mental health. J Psychol 2005; 3 : 248-260. Salimi SS. The role of emotional intelligence and spiritual intelligence in the prediction of anxiety among female students in gifted and normal schools of Ardabil city. Senior Thesis in Psychology, University of Mohaghegh Ardabil, 2010. Lukey N, Baruss I. Intelligence correlates of transcendent beliefs: A preliminary study. Imagination, Cog Pers 2004; 24(3) : 259-270. Ghiyami SZ. Relationship between attachment am Delhi Psychiatry Journal 2018; 16:2) © Deli Psychiatic SocietyOCTOBER 2013, DELHI PSYCHIATRY JOURNAL Vol. 16 No. 2 72, 14, 15, 16. 71, B. 79, 80, styles and religious coping styles. J Psychol Educ Sci 2004; 1 : 221-233 Wigglesworth C. “Spiritual Intelligence and Why it Matters”. Conscious Pursuits, Inc.(CPD. Wulf David M, 1998. Psychology of Religion. ‘Translated by Dehghani, M. 2007. Tehran: Printing Publishing Growth 2004 Azimi H, Zarghami M. Religious coping and anxiety in students of Mazandaran University of Medical Sciences in 78-79 academic year. J Mazandaran Univ Med Sci 2002; 34 : 37-46. Kim Y, Seidlitz L. Spirituality moderates, the effect of stress on emotional and physical adjustment, Department of Psychiatry University of Rochestre Medical Center, 2002. Nadaf A, Daneshvar V, Ijahanbani M. A survey of relationship Spiritual intelligence with the productivity of employees (managers) industrial city of Shiraz. 2010. www. Civilica. Emmons RA. Is Spirituality an intelligence? Motivation, Cognition, and the psychology of ultimate Concern. Int J Psychol Religion 2000; 10(1) : 3-26. Rajaci A. “Spiritual intelligence: perspectives and challenges”, Journal of Educational Research of Islamic Azad University, Bojnourd Branch 2010; 22 : 21-50. Richards PS. Spiritual influences in healing and psychotherapy. Award Address, Division 36, American Psychological Association, Psycho- logy of Religion Newsletter 1999; 25(1) : 1-6 Solati S, Kamal NM. Examine the relationship between religious attitudes and coping mecha- nisms among the medicine Students of Shahre kord. Summay of the Conference on Informa- tion Sciences and Technology in Islam, Kerman 1999; 34 Steward RJ, Joe H. Does spirituality influence 81 82, 83 84, 85. 86, 87, 88, 89, 90, academic achievement and psychological adjustment of Affrican - American urban adolescence? EDRSMF/PlusPostage 1998. Koenig HG. Religious attitudes and practices of hospitalized medically ill older adults Intemational J Geriatr Psychiatry 1998; 13(4) £ 213-224, Goltiredson LS. The General Intelligence Factor. Scientific Am 1998; 9(4) : 24-29. Pargament KI. The psychology of religion and. coping. New York, Guilfourd Press, 1997, Koenig HG, Weinet DK, Peterson BL, Meador KG, Keefe FG. Religious Coping in the nursing home: a biopsychosocial model. Int J Psychiatr Med 1997; 27(4) : 365-374, Mosher IP, Handal PJ. The relationship between religion and psychological distress in adole- scents. J Psychol Theology 1997; 25(4) : 449- 457. Jarconseffasin T. Sattiya Sai Education, Philosophy and Practice. Scotland: The Institute of Sathya Sai Education 1997, Koenig HG. Modeling the cross-sectional relationships between religion, physical health, social support, and depressive symptoms. Am. J Geriatr Psychiatry 1996; 5 : 131-144 Lazarus RS, Folkman S. Stress, appraisal and coping. New York: Springer. Maton KI, Wells EA, 1995. Kumar VV, Mehta M. Gaining adaptive orienta- tion through spiritual and emotional intelli- gence. In A.K.Chauhan and S.S. Nathawat (Bds.), New Facets of Positivism. Delhi: ‘Macmillan Publishers India, 2011; 281-301 Astin AW, Astin HS, Lindholm JA, Bryant AN, Calderone 8, Szelenyi K. The spiritual life of college students: A national study of college students’ search for meaning and purpose. Los Angeles: Higher Education Research Institute 2004. Doli Psychiatry Journal 2078; 16:2) © Doli Paychiatie Society a