-
Available online at www.behaviorsciences.com
Reef Resources Assessment and
Management Technical Paper ISSN: 1607-7393
RRAMT 2014- Vol. 40, 2014, 1
Studying spiritual intelligence status in the staff and
regarding
demographic characteristics
Babak Hosseinzadeha*, Hossein Ruinb
a) Assistant Professor in department, babol-branch, Islamic Azad
University, Babol, Iran.
b) Faculty member Sama technical and vocational training
college, Islamic Azad University, babol branch, Babol, Iran
Abstract
The goal of the present research is to study the spiritual
intelligence status of the staff and Faculty members of Islamic
Azad
university, Babol branch regarding demographic characteristcs.
The statistical population of this research includes all the staff
and
faculty members of Islamic Azad University, Babol branch. Among
them, 108 employees (staff) and 78 faculty members were
selected by randomized category based sampling method. In this
research, the descriptive survey method was used. Data
collection
was performed using of king's spiritual intelligence
questionnaire (SISRI-24). The results show: 1- There is no
meaningful
correlation between the spiritual intelligence and the age,
service history, and the marriage status. 2- There is a
meaningful
difference between the staff and faculty members in terms of the
spiritual intelligence at the level of 0.01 such that in all
dimensions,
i.e., a) creation (production) of personal meaning, b) the
exalted awareness, c) expansion of consciousness and d) the
existence
thinking, the scores of faculty members were higher than those
of the staff. 3- There is a meaningful difference in the
spiritual
intelligence in terms of scientific rank (degree). 4- There is a
meaningful difference in the spiritual intelligence in terms of
the
educational fields of Faculty members. 5- There is mo meaningful
difference in the spiritual intelligence in terms of
educational
levels of the staff.
2014 Published by RRAMT France Ltd.
Keywords: spiritual intelligence.
Introduction
The issue of spirituality is the permanent occupation of human.
The importance of spirituality and the spiritual
growth in human-being during a few recent decades has
increasingly been addressed by the psychologists and
psychological health specialists (professionals). The
advancement of psychology science on one hand and dynamic
and complex (sophisticated) nature of the societies on the other
hand, caused the spiritual needs of human- beings
shall resist (challenge) against his material desires and
requirements and find a more importance.
It seems that people of the world increasingly incline in the
spirituality and spiritual issues. Also, the psychologists
and psychiatrists incrementally find out that using the simple
and traditional methods is not enough to treat
psychological disorders (West, 2004).
The view which expresses the intelligence involves several
different abilities, was supported by the recent procedure
in neurology and cognitive psychology.
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
204
Imagination of spiritual intelligence enables us to see the
things as they are, free from unconscious distortions,
against eagerly (desirous) thoughts or understanding of
certainty. The spiritual intelligence practice necessitates to
face the existentialism facts such as freedom (liberty). Pain,
death and involvement in permanent searching for the
meaning.
Spiritual growth and maturity is a manifestation of spiritual
intelligence. It includes some degree of ethical and
exciting growth as well as ethical behavior. The propagation and
training of spiritual intelligence entails commitment
towards some forms of that spiritual approach. It seems that any
discussion about the spiritual intelligence will be
incomplete without identifying (recognition of) extensive range
of spiritual experiences.
Walsh (1999) have illustrated seven poplular (conventional)
approaches in the religions of world which have
encouraged the openness of heart and mind and help people to
foster some of these qualities.
The growth of spiritual intelligence includes personal growth
and overtakes it and extends to findings beyond the
development of healthy psychology. This begins with propagating
the accuracy and self-consciousness and by
practicing; it extends to concern about all human-beings. Some
of personal spiritual characteristics such as traditional
virtues of truthfulness and honesty, humility and benevolence
may be related to the intelligence. One consolidated
view in respect of spiritual intelligence involves in domain of
multiple intelligence and looks at the spiritual
intelligence in some respect of the whole life of the whole life
of the person. The consolidated spiritual intelligence
means living based on the main and basic beliefs and opinions of
the individual. This consolidation reinforces the
feeling directed towards the goal, while its multiplicity
results in alienation and disappointment.
Spiritual intelligence structure is one of the concepts which
has originated from the attention and interest of
psychologists in the domain of religion and spirituality. The
concept of spiritual intelligence in academic literature of
psychology was first proposed by stevens 1996 and then by Robert
Emmons 1999. In view of Emmons (2000) the
spiritual intelligence includes adaptive application of
spiritual data with the goal to facilitate solving everyday
problems and achieve the goal. Generally, the emergence of
spiritual intelligence structure can be considered as the
application of spiritual capacities and resources in practical
situations and aspects. The individuals implement spiritual
intelligence when they are going to use the spiritual capacities
and resources for important decisions and thinking of
existence issues or attempt to solve everyday problems
(Emmons,2000; Zohar& Marshall,2000). Using the spiritual
intelligence in some meaning (concepts) which the individuals
attribute them to life relationships and experiences,
and in a method by which the individuals make their lives
understandable, plays a role. Therefore, spiritual intelligence
helps the creation of a feeling (sense) of awareness and meaning
in relation to the position of individual in the world
and his relations with others (Sisk & Torrance, 2001).
Spiritual intelligence represents a unique collection (set) of
experiences (such as exaltation) and human abilities
(such as the ability to communicate the meaningful and important
ties between the separated events) which all the
individuals enjoy it, even though differently (Zohar&
Marshall,2000, Noble, 2000). The awared (conscious)
application of spiritual intelligence in the individual's life
can be resulted in increasing the relationship with the self,
others and bigger world (Sisk,2008).
What was caused until the spirituality structure shall be
conceptualized as the intelligence, are those the observations
and findings which represent this fact that the application of a
special patterns of thoughts, excitements and behaviors
(which are usually addressed in sub-conception of religion and
spirituality) can cause to increase the adaptation
(compatibility) and optimal living of human- being in everyday
life (Anandarajah & Hight,2001,Van Ness and
Kasl,2003,Daaleman & Studensk, 2004).
While the spirituality upgrades by searching (seeking) and
experiencing the sacred elements, meanings and
consciousness, and it is related to exaltation; the spiritual
intelligence entails some abilities to use such spiritual
issues
for effective conformation and action and production (creation)
of valuable outcomes (Emmons,1999). King(2008)
believes that there are four dimensions of spiritual
intelligence including personal meaning production,
transcendental
awareness, conscious expansion, and critical existential
thinking and defines each of these dimensions as follows:
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
205
personal meaning production is the ability to use physical and
mental experiences to create personal goal and meaning
and gives the human the ability to exploit the spiritual
experiences. Transcendental awareness is the ability to detect
the transcendental (exalted) aspects of the self, others and the
world using the consciousness. The conscious expansion
is the ability to introduce into higher spiritual situations
such as deep thinking, benediction (blessing) and meditation
for human. It provides the possibility for spiritual
transcendention (exaltation). Existential thinking includes the
capacity of critical thinking towards the existence problems and
metaphysics such as the reality of the world and the
like.
In George's opinion (2006) the most important applications of
spiritual intelligence at work place include: 1)
generating tranquility such that it affects (influences) the
effectiveness of individual; 2) creation of understanding
between the individuals; 3) managing the changes and removing
the obstacles.
Self- awareness is key merit (capability) for the spiritual
intelligence. Of course, most of us find ourselves as physical
and material creatures and believe that life is a material and
physical experience and our tranquility depends on
physical conditions of life such as money, property and
These depend on our job by themselves. Therefore, lack of these
creates an insecurity feeling for us.
This research seeks to examine the spiritual intelligence as a
factor which causes to increase the effective relationship
with self, others and surrounding world among the faculty
members and the staff of Islamic Azad university, Babol
branch based on the demographic characteristics, until it shall
be able to provide the requirements for individuals'
more recognition of themselves and be a bed for the growth and
upgrade in an environment full of counterplay; i.e.,
the university.
Definitions for spirituality are spirituality, as one of the
dimensions of humanistics (humanity), includes the
awareness and self- recognition. It is the need to exceed from
ourselves in everyday life and being consolidated into
someone except of ourselves. This awareness might be resulted in
some experiences beyond ourselves. on the other
hand, spirituality is a public issue. Like the excitement, it
has different degrees and manifestations, such that it may
be conscious or unconscious, developed or undeveloped, healthy
or ill, simple or complex and useful or dangerous
(Vaughan, 2002).
Spirituality means energy, meaning (concept), goal and awareness
in life. Spirituality means continuous searching
to find the meaning and goal of life.
It is deep and profound understanding of life value, the space
of world, available natural forces (powers), and system
of personal beliefs. But in a more comprehensive and precise
definition, the spirituality can be introduced in such
way: an attempt to foster the sensitivity against the self,
others, God, or exploration towards what is needed for
becoming as a human, and a search to achieve complete humanity
(Hinnells,1995).
Emmons attempted to propose the spirituality based on Gardner's
definition about the intelligence within the
framework of intelligence. He believed that spirituality can be
regarded as a form of intelligence because it is able to
predict the performance and compatibility of individual (for
example, more health) as well as, it can propose some
capabilities which enable the individuals to address problem-
solving and achieve their goals. Where as Gardner
criticizes Emmons and believes that some aspects of spirituality
which are related to phenomenology experiences
(such as the experience) of holiness or the exalted states)
should be separated from intellectual aspects, problem-
solving and data processing (Amram,2005). Elkinz et. al
expressed afew important dimensions of spirituality
including:
a) understanding the meaning and concept of life,
b) having holiness feeling (sense) in life,
c) improving the balance in material values,
d) having a perspective for the world's improvement (Sagharvani,
2009).
Friedman and MacFonald (2002) believe that the spirituality
means need in exceeding from self in the life and
consolidation into some one except of self (ownself). This
awareness results in the experience of exceeding from self.
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
206
Also, these researchers believe that the spirituality means: a)
concentration (focus) on the ultimate and final meaning
of life, b) awareness and growth of multiple levels of
consciousness, c) the experience of holiness and worth of life,
and d) upgrading self to a more expansive (extensive) whole.
Cognitive or non-cognitive intelligence
To determine kinds of intelligence, many theoretical frameworks
have ever been presented. But among these, two
frameworks have been accepted more.
A) Gardner's multiple intelligence theory.
B) Kinds of intelligence based on the functions of brain's
nervous systems (intelligence quotient, emotional / exciting
intelligence and spiritual intelligence).
Zohar and Morshall (2000) who presented the frame work of
intelligence based on the function of brain's nervous
systems, obtained interesting results from their studies on the
brain. They examined the function of brain
neurologically. They attributed all possible kinds of
intelligence to three kinds of main nervous systems in brain.
They
believe that all other intelligences are subsets of these kinds
of intelligence:
1- Intelligence Quotient, 2- Emotional (Exciting) Intelligence,
3- spiritual Intelligence
a) linear thinking intelligence quotient of brain: The first
kind is the same intelligence quotient which is appropriate
(suitable) for sloving mathematical and logical problems.
b) Interactive thinking- exciting intelligence of brain: second
kind is the exciting (emotional) intelligence which
helps the individuals to manage their and others' feelings.
c) Unifying thinking- spiritual intelligence of brain: zohar and
marshall define the spiritual intelligence in this way:
"An intelligence by which we solve the problems related to the
meanings and values. An intelligence which puts our
life and activities in a more extensive, wealth, meaningful
field. An intelligence which helps us to understand which
path (direction) or what practices (measures) are more
meaningful than the others (Zohar& Marshall,2000).
Spiritual intelligence is necessary for effective function of
intelligence quotient and emotional intelligence.
Zohar believes that it is our ultimate intelligence: Spiritual
intelligence makes the individuals creative, since it helps
the individuals to replace the rules and play the boundaries it
gives us the ability of discrimination and selection. It
fills up us by kindness and perception and helps us to see the
limitations. In fact, it is the revolutionary nature of
spiritual intelligence which distinguishes it from the emotional
(exciting) intelligence.
Demonstration of different levels of consciousness provides the
discrimination of spiritual intelligence from other
kinds of intelligence with a useful map (plan). Wilber expresses
although most of us have had transcendental
experiences and achieved the extensive states of transpersonal
consciousness, we can complete (accomplish) the
continuous achievement of the evidence or pure and clear
awareness which is aware of all levels by practice. This
awareness can remain by sleeping, dreaming and awakeness, since
it is almost always present in all three states.on the
other hand, the intelligence is a divine blessing which
penetrates through the veil (curtain) of dreaming and
imagination. For this same reason, it is able to detect the
reality (Sohrabi, 2008,).
Therefore, it is considered that both general intelligence
(Intelligence Quotient= IQ) and exciting intelligence
(Exciting Quotient=EQ) are within the domain of biological date
(information) and knowledge, but spiritual
intelligence (SQ = spiritual Quotient) includes far and abstract
thoughts. Spiritual intelligence is applied through
spiritual rules and knowledge which are appeared (found) in our
world.
In fact, when SQ, EQ and IQ are applied together and in
coordination (harmonically), we are increasingly and
abundantly able to disclose our internal (intrinsic) power. In
opinion of zohar and Marshall, IQ and EQ are not able
to explain the complexity of human intelligence by themselves
and/ or altogether, but the combination (integration)
of these two domains into the spiritual intelligence allows the
human to be creative, to change habit-based and
inappropriate rules and frames and/or if necessary, to create
new frames. Interacting with two other intelligences,
spiritual intelligence can revolutionize the results of human's
intellectuality and allocate more expansion and wealth
to these two intelligences (Sohrabi, 2008).
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
207
Table 1- comparison of kinds of intelligence and their
performance (Zohar& Marshall, 2000).
Intelligence Function
Intelligence Quotient What we think
Exciting intelligence (quotient) What we feel
Spiritual intelligence (quotient) What we are
Spiritual intelligence:
Spiritual intelligence integrates the structures of spirituality
and intelligence into a new structure. The concept of
spiritual intelligence in academic literature of psychology was
first proposed by stevens in 1996 and then, it was
developed by Emmons in 1999. Robert Emmons (2000) defines
Spiritual intelligence as the compatible use of spiritual
data (information) to facilitate solving everyday problems and
improving the goal. on the other hand, he considers and
proposes the emergence of spiritual intelligence structure as
the application of spiritual capacities and resources in
practical situations and fields.
Spiritual intelligence is the collections (sets) of compatible
mental capabilities which are placed based on immaterial
and transcendental aspects of reality; especially those aspects
which are related to the existential nature of individual,
personal conceptualization, exaltation and extensive states of
consciousness. These processes play a compatible role
in facilitation of personal conceptualization, problem- solving
and abstract justification (thinking) (King, 2008). Sisk
(2008) introduces the spiritual intelligence as the ability to
apply multi-sensory procedure in problem- solving and
learning along with listening to intrinsic evocation. On the
other hand, spiritual intelligence is a deep self-awareness
which awares (informs) the person more about his intrinsic
aspects and helps him such that in this case, human is not
just a body but he is a collection (set) of thinking (thought),
soul and body.
King's spiritual intelligence model
1) Perception of personal meaning (concept): The ability to
perceive personal meaning (concept) and understanding
physical and mental experiences, including the capability of
creation and dominance on the goal (purpose) of life.
2) Transcendental Awareness: The capability to detect
(recognize) transcendental dimensions of self, others and
physical world (immateriality) in natural and conscious states
along with the capability to detect the relationships of
the above- mentioned dimensions with self.
3) Critical existential thinking: the capability of critical
thinking and deliberation in the existential nature, reality,
existence (world), space, time and other existential /
metaphysical cases. Also, the capability of thinking in non-
existential cases related to the existence of someone (from
existential viewpoint).
4) Expanded consciousness states: The ability to enter and exit
of consciousness (such as pure consciousness, cosmic
consciousness, unity, oneness) and other states of thinking
(thought) of self (such as deep thinking, deliberation/
meditation, praying and blessing) (King, 2008).
Next researches (investigations) of this researcher showed that
counterplays of these abilities are determined by two
common characteristics: 1) They are in spiritual creation by
themselves; 2) They are dominant on superior and
immaterial aspects of reality. These are the principles of
exclusive abilities. This will prove (verify) that these
components are really mental abilities (capabilities) and
capacities not the selected ways of behavior (King &
DeCicco,2009).
In working life (workplace), there are many domains in which the
spiritual intelligence can be implemented. In
George's view (George, 2006), three important domains include:
a) personal security and its effect on personal
effectiveness: The spiritual intelligence helps the stability
and self-confidence of individual increase and they
compromise working problems more easily.
b) creation of relationships and perception (understanding)
between the individuals: It helps the improvement of
relationships (communication) and understanding the others at
workplace. c) Managing the change and removing the
obstacles: it helps the fears resulted from the change shall be
overcome.
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
208
Nevertheless, it seems that spiritual intelligence is generally
related to psychological health(Van Ness and
Kasl.,2003).Spiritual seeking might be followed by some risks.
It proposed some problems in relation to the potential
inappropriate applications of spiritual intelligence. For
example, when spiritual intelligence is applied instead of an
intelligence which is more appropriate in a special field, he
justifies that the excessive relying (reliance) on the
spirituality for problem- solving might deviate the person from
more real and applied methods for problem- solving.
For example, a person who prays for divine mediation to solve
his conflicts with others in stead of implementing
social skills and his interpersonal intelligence, he has
probably excessive and incorrect reliance on spiritual sources
(resources). Also, the excessive development of spiritual
intelligence might keep the individual in ignorance from
paying attention to other domains such as interpersonal skills
(Emmons, 2000). Excessive religiousness or spirituality
of individuals may influence their thought and perception such
that it prevents the intellectual thinking or critical
justification skills (competencies). In a religious bed, the
creation of spirituality should be addressed more than ethical
judgements. When a religion's attention focuses on persisting on
truth claim or excessive emphasis on socialization
instead of fostering spiritual growth, the spiritual
intelligence might be ignored.
Research Methodology (method)
Regarding the goal, this research is a kind of applied the goal,
this research is a kind of applied researches and
according to the quality of obtaining data, it is survey one, of
descriptive kind. Descriptive research includes a
collection (set) of methods which their goal is to describe the
studied phenomena or conditions and recognize (detect)
the conditions more or assist the process of decision- making
(Sarmad et. al, 1998). Among the descriptive researches,
this research is of descriptive- survey kind research which is
applied to examine (study) the distribution of
characteristics of a statistical population and answer some
research questions such as the following questions: a) How
is the nature of the available (existing) conditions?
b) What relationship is there between the events?
c) How is the current situation?
Tools for data collection
For data collection in respect of spiritual intelligence, king's
questionnaire (2008) was used. This questionnaire
includes 24 articles (parts). The questions 7, 11,15,19,23 are
related to personal meaning production part of spiritual
intelligence. The Questions 4, 8,12,16,24 are related to
transcendental awareness part of spiritual intelligence. The
questions 6, 10,14,18,20,22,2 are related to conscious expansion
part of spiritual intelligence. And the questions
3,5,9,13,17,21,1 are related to the existential thinking part of
spiritual intelligence.
This questionnaire was designed as self- evaluation
(self-assessment) and within the framework of 5- point scale
(from zero; the least agreement to 4= the highest agreement).
Finally, the scores of statements (expressions) are
summed up. The individuals who achieve (acquire) a range between
0 and 24, have low spiritual intelligence. The
individuals who are between 24-48, they have less than average
spiritual intelligence. The individuals who are between
48-72, have average spiritual intelligence. The individuals who
are between 72-96, have a higher than average spiritual
intelligence. For validity assessment, king compared this scale
with several valid questionnaires such as transpersonal
self-report (self-interpretation) scale, gnosticism scale and
internal and external piety (intrinsic and extrinsic
religiousness) scale, and obtained their correlation
coefficients as 0.67, 0.63 and 0.58, respectively.
The reliability of this scale was obtained as 0.95 based on
alpha coefficient. Using factorial explorasive analysis in
a sample including 619 students of canada's Toronto University,
kronbach's alpha was 0.95 and the reliability was
obtained 0.84 by dissection. Also, kronbach's alpha for
sub-scales are as follows: first factor, 0.78; second factor,
0.88;
third factor, 0.94; and fourth factor, 0.88 (King, 2008). In
another study, using the confirmatory factorial analysis
method, kronbach's alpha and the standardized alpha were
obtained 0.92 and 0.92, respectively (Zohar, &
Marshall,2000).
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
209
In this study, using intrinsic (internal) homoscedasticity
method between the questions (kronbach's alpha) in a 35-
people sample who were selected randomly, validity coefficients
for four components including existential thinking,
personal meaning production, transcendental awareness, conscious
expansion, were obtained 0.71, 0.71, 0.65 and 0.96
respectively. It was calculated as 0.88 for the whole
questionnaire.
Statistical population
Statistical population of this research includes all the
employed staff and faculty members of Islamic Azad
University, Babol branch in 2013.
Total number of the staff and faculty members is 359 persons
according to the statistics who are separated into 208
employees (officials) and 151 faculty members. The sample volume
of this research is determined by kochran's
formula as equal to 186 persons as follows:
)5.05.096.1()05.0359(
5.05.096.1359.22
2
22
2
pqtNd
pqNtn
Sampling method and statistical methods
Sampling method of this research is proportional class
randomized method. In this way, the ratio of the staff and
faculty members of Islamic Azad University, Babol branch to the
whole, the value of the selected sample were
determined. On the other hand, the questionnaires were randomly
distributed among 108 employees (staff) and 78
faculty members.
After collection of the questionnaires, data was analyzed using
spss 17 software. Initially, distribution normality of
quantitative variables was examined by colmogrov- smearnov test.
To analyze the research data, tables, frequencies,
percentages, the values of central tendency such as mean,
distribution values such as standard deviation and variance,
t- test of independent groups, analysis of unidirectional
(unilateral) variance, and pearson's correlation coefficient
were used.
Findings:
Looking at table 2, it is observed that the value of correlation
coefficient between spiritual intelligence and the age
is 0.051 which is not meaningful at the level of 0.05 Also,. The
results show that there is a correlation between
occupational record (history) and spiritual intelligence
(p=0.035) which is not meaningful at the level of 0.05.
Table 2- the results of pearson's correlation test for spiritual
intelligence and the age and the activity record
(service record)
Variables Number Correlation
coefficient
Significance level
Spiritual intelligence
+Age
186 0.051 0.495
Spiritual intelligence
+ occupational record
186 0.03 0.639
As table 3 shows, mean spiritual intelligence of female group
(59.13) is less than mean spiritual intelligence of mole
group (62.48).
But regarding the obtained t (1.64), this difference is not
meaningful (significant) at the level of 0.01 Also, the results
about the relationship between spiritual intelligence and
marital status show; regarding the obtained t (1.45), it is not
meaningful (significant) at the level of 0.05 and there is no
difference between the married persons and single ones in
terms of spiritual intelligence.
Table 3- t- test of independent groups to determine the
difference in spiritual intelligence regarding to the sex
(gender) and marital status:
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
210
Looking at table 4 and comparing the mean and standard deviation
of faculty member's ranks, it is determined that
the professors with the mean of 72.55 enjoy more spiritual
intelligence compared to other faculty members with
scientific degrees of assistant professor (65.03) and trainer.
(61.59).
To compare the mean of these three groups, the unilateral
variance analysis test was used which has been illustrated
in table 5. Regarding to table's data; with confidence level of
95 percent, it can be concluded that there is a meaningful
difference between three compared groups in terms of spiritual
intelligence level. Scheffe post hoc test results in table
6 show that the difference in mean score of spiritual
intelligence for faculty members with scientific degree of
associate
professor is meaningful with scientific degree of trainer.
Table 4- Descriptive statistics of spiritual intelligence of
Faculty members based on the scientific degree(rank):
Variable Number Mean Standard
deviation
Minimum
score
Maximum
score
Trainer 27 61.59 14.31 27 79
Assistant
professor
33 65.03 15.44 27 85
Assistant
professor
18 72.55 10.04 51 88
Total 78 65.57 14.41 27 88
Table 5- Analysis of unilateral variance test for difference in
spiritual intelligence regarding the scientific degree
of Faculty members
Change
(variable)
resources
Sum of
scores squares
Mean of scores
squares sum
Freedom
degree
F Significance
level
Inter- group 1315.10 657.55 2 3.360 0.040
Inter- group 14675.93 195.67 75
Total 15991.03 - 77
Table 6- Scheffe post hoc test for spiritual intelligence with
scientific degree
Variable Trainer Assistant professor Assistant professor
Trainer *
Assistant professor
Assistant professor *
Looking at table 7 and comparing the mean and standard deviation
of educational groups of Faculty members, it is
determined that the professors in basic science group with a
mean of 71.13 enjoy more spiritual intelligence compared
to other faculty members in agriculture and veterinary science
group (mean=57.89), human science (mean= 70.09 ),
Variables Gender Number Mean Standard
Deviation
Freedom
Degree
t Significance
level
Spiritual
Intelligence
Male 127 62.48 12.90 184 1.64 0.102
Female 59 59.13 13.07
Spiritual
Intelligence
Married 126 62.38 13.42 184 1.45 0.147
Single 60 59.41 11.98
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
211
technical and engineering group (mean=50.60). To compare the
mean of these three groups, unilateral variance
analysis test was used which has been illustrated in table 8.
Regarding to the table's data with a confidence level of 95
percent, it can be concluded that there is a meaningful
difference between five compared groups in terms of spiritual
intelligence level. Scheffe post hoc test results in table 9 in
this comparison show that difference in mean spiritual
intelligence (quotient) scores of Faculty members in educational
groups including human science and agriculture and
veterinary science group and medical science group as well as
the difference of medical science group and basic
science and technical- engineering group are meaningful.
Table 7- Descriptive statistics of spiritual intelligence of
Faculty members based on scientific degree:
Variable Number Mean Standard
deviation
Minimum
score
Maximum
score
Agriculture &
veterinary science
15 57.86 20.37 27 79
Basic science 15 71.13 203.37 62 81
Human science 32 70.09 6.51 51 88
Medical science 10 50.60 9.61 32 82
Technical &
Engineering
5 74.60 14.63 68 68
Table 8- Analysis of unilateral variance test for difference in
spiritual intelligence regarding the educational
groups of Faculty members:
variable
(Change)
resources
Sum of
scores squares
Mean of scores
squares sum
Freedom
degree
F Significance
level
Inter- group 4657.09 1164.27 2 7.43 0.000
Inter- group 11275.78 156.60 75
Total 15991.03 77
Table9- scheffe post hoc test for spiritual intelligence in
different educational groups of Faculty members:
Variable Agriculture &
veterinary
science
Basic
science
Human
science
Medical
science
Technical and
Engineering
Agriculture &
veterinary science
*
Basic science *
Human science * *
Medical science * * *
Technical and
Engineering
*
Looking at table 10 with confidence level of 95 percent, it can
be concluded that there is no meaningful difference
between four educational groups of the compared staff
(employees) in terms of spiritual intelligence level. On the
other hand, the spiritual intelligence levels among diploma,
assistant degree, B. A. and M.A. degrees, are almost
close to each other.
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
212
Table 10-Analysis of variance test for difference in Spiritual
intelligence regarding to the educational degrees
(levels) of the staff:
As it is shown in table 11, regarding the obtained t (3.83), the
difference between the staff and Faculty members is
meaningful (significant) in terms of spiritual intelligence at
the level of 0.01 percent. Also, observing the mean of
two groups, it is determined that mean of Faculty members group
(65.57) is more than mean of the staff (58.42). on
the other hand, Spiritual intelligence of faculty members is
more than that of the staff.
Table 11-t-test of independent groups to determine the spiritual
intelligence difference between faculty members
and the staff:
Discussion and conclusion
The results show that there is no meaningful correlation between
spiritual intelligence and the age and the
occupational (Job) record. In their research, Hariri and
Zarrin-Abadi (2011) found that the age, job history (record)
have no effect on the spiritual intelligence level. In his
study, Pato (1999) Concluded that males and females have
not
Meaningful difference to each other in terms of enjoying the
spiritual intelligence. In their research, Raghib et. al
(2008) found that there is a meaningful relationship between the
age and service record and the spiritual intelligence
level. Also, in their research, karimi Monehgi et. al. (2012)
found that there is a positive correlation between the age
and spiritual intelligence. Wiggles worth (2004) believes that
the achievement of the skills of spiritual intelligence
doesn't occur (happen) by itself and automatically when the age
increases, but the individuals can select and learn the
skills of spiritual intelligence when their age increases. On
the other hand, over the time and aging, the individuals
can achieve higher levels of SQ(spiritual Quotient).
Also, the results showed that while mean spiritual intelligence
of female group is less than mean spiritual intelligence
of male group, but this difference is not
significant(meaningful). Other results in this research showed that
there is no
relationship between spiritual intelligence and marital status.
On the other hand, the difference in spiritual intelligence
(quotient) score was not statistically meaningful (significant)
between the married persons and single ones. Like the
results of this research, Akbarizadeh et. al (2011) found that
there is no meaningful (significant) difference between
spiritual intelligence and gender and marital status. In the
analysis of spiritual intelligence, Hariri and zarrin- Abadi
(2011) found that there is no meaningful relationship between
gender, marital status and spiritual intelligence level.
But in a research, karimi Moneghi et. al. (2012) evaluated the
relationship between spiritual intelligence and the
marital status and gender and it was determined that there is a
meaningful difference between them.
Variable
Resources
Scores' squares
sum
Mean of
scores' squares
sum
Freedom degree F Significance level
Inter-group 686.38 228.46 3
Inter-group 11712.66 112.62 104 2.02 0.114
Total 12398.66 - 107
Variables Gender
(sex)
Number Mean Standard
deviation
Freedom
degree
T Significance
level
Spiritual
intelligence
Staff 108 58.42 11.04
184 3.83 0.000 Faculty
Member
78 65.57 14.41
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
213
On the other hand, spiritual intelligence of married persons and
females is more than that of single persons and
males. Also, the results showed that there is a meaningful
difference between scientific degrees of the compared
Faculty members in terms of spiritual intelligence level. The
results of test show that just the difference in mean
spiritual intelligence (quotient) score of Faculty members in
scientific degrees of associate professor or scientific
degree of trainer are meaningful. On the other hand, Faculty
members with scientific degree of associate professor
have achieved (acquired) the highest scores in spiritual
intelligence. In their research, karimi Monenghi et. al
(2012)found that the individuals with higher education achieve
(acquire) better scores in spiritual intelligence
compared to the individuals with lower education. But in their
research, Akbarizadeh et. al (2011) Found no
relationship between the spiritual intelligence and kind of
educational degree. Also, the results showed that there is a
meaningful difference between five compared (studied)
educational groups in terms of spiritual intelligence level.
test
results determined that the difference in spiritual intelligence
mean scores of Faculty members in educational group
of human science and agriculture and veterinary science group
and medical science group, as well as the difference in
medical science group and basic science and
technical-engineering group are meaningful.
In a research, Ahmadi and kajbaf (2008) found that there is no
difference in different educational groups in terms of
spiritual intelligence.
But in the analysis of spiritual intelligence, Hariri and
zarrin- Abadi (2011) found that there is a meaningful
relationship between educational field and spiritual
intelligence. Other results of the present research showed that
there is no meaningful difference between four educational
groups of the compared (studied) staff in terms of spiritual
intelligence level. On the other hand, the levels (values) of
spiritual intelligence (quotient) among the degrees of
diploma, assistant degree, B. A. and M. A. are almost congruity
(conformity) with the research results of Raghib et.
a. (2008) and Hariri & zarrin-Abadi(2011) who expressed that
there is no relationship between education level and
the spiritual intelligence (quotient) value.
Finally, the results showed that there is a meaningful
difference between the staff and Faculty members in terms of
spiritual intelligence (quotient). Mean spiritual intelligence
(quotient) of Faculty members is more than mean of the
staff. Also, regarding mean of Faculty members, it can be said
that instant exciting intelligence (quotient) was in the
average level. In their research, karimi Moneghi et. al. (2012)
found that mean score of spiritual intelligence (quotient)
of Faculty members was in the average level. To justify the
above-mentioned result, some factors can be indicated
which are not irrelevant. In a research, Ahmadi and kajbaf
(2008) found that Family income is one of the factors which
can be effective on the spiritual intelligence level. As we
know, Family income (earnings) of Faculty member is more
than that of the staff. In addition, the effect of higher
education on the spiritual intelligence has already been
discussed.
As we know, Faculty members enjoy more higher education compared
to the staff.
References
Akbarizadeh, F., Bagheri, F., Hatami, H.,& Gajivandi, A.(
2011).The relationship between spiritual intelligence, severity and
public health among
the nurses, scientific research bimensal journal of kermanshah's
medical science university, 15th year, No.6.
Ahmadi, S.,& kajbaf, M.(2008).Studying the spiritual
attitude of the students of university of Isfahan and its
relationship with some of demographic
characteristics, unpublished research proposal (plan).
Anandarajah, G., & Hight, E.(2001)."Spirituality and Medical
Practice:Using the Hope Questions as a ractical Tool for Spiritual
Assessment".
American Family Physician. Volume 63, Number 1,pp 81-88.
Amram,J.(2005). Intelligence Beyond IQ: The Contribution of
Emotional and Spiritual Intelligences to Effective Business
Leadership.
Friedman, H, & MacDonald, D. (2002).Using transpersonal
tests in humanistic psychological assessment. Humanistic
Psychologist, 30(3),pp 223-
236.
Daaleman, T. P, Perera, S & Studensk, S. A. (2004).
"Religion, Spirituality and Health Status in Geriatric
Outpatients". Annals of Family Medicine.
Vol. 2, No. January/February.
Emmons, R. A. (1999). The psychology of ultimate concern:
Motivation and spirituality in personality. New York: The Guilford
Press.
Emmons, R. A. ( 2000). "Is spirituality an intelligence?
Motivation, cognition, and the psychology of ultimate concern". The
International Journal
for the Psychology of Religion, 10(1),pp 3-26.
-
Reef Resources Assessment and Management Technical Paper, Vol.
40 (2), 2014, 1, pp. 203-214
214
George, M. ( 2006). Practical application of spiritual
intelligence in the work- place. Human resource management
in-ternational digest,14(5),pp
3-5
Hinnells, John R.(1995). A New Dictionary of Religions.
Blackwell Publishing,. Blackwell Reference Online.30 January2014
ttp://www.blackwell
reference.com/public/book.html?id= 97806
31181392_9780631181392
Hariri, N.,& Zarrin,Z.( 2011). Demographic analysis of
spiritual intelligence of librarians of state universities of
Isfahan, Research journal of
librarianship and information (notification), Autumn and winter,
No.2, pp.29-44.
Karimi Moneghi, H., Akbari Lakeh, M., Makarem., A., Esmaeeli,
H., Ebrahimi, M.,& Ashouri, A. (2012). The relationship between
spiritual
intelligence and teaching capability in Faculty members of
medical department, Iranian journal of teaching in medical science,
October
12(8),pp.554-563.
King, D.B.( 2008). Rethinking claims of spiritual intelligence:
a definition, model, and measure.[thesis]. Ontario: Trent
University;
King, D. B.,& DeCicco, T. L.(2009). A Viable Model and
Self-Report Measure of Spiritual Intelligence. International
Journal of Transpersonal
Studies, Vol. 28, No.2, PP 68-85.
Noble, K. D. (2000). Spiritual intelligence: A new frame of
mind. Advanced Development journal, 9, pp 1-28.
Pato, M.( 1999). Studying the relationship between practicing
(implementing) religious beliefs and mental improvement
(rehabilitation) in students
of Islamic Azad University, kermanshah branch.
Raghib, M., Ahmadi.J,& Siyadat,A.(2008). Analysis of
spiritual intelligence level in the students of Isfahan's
university and the relationship
between it and demographic characteristics (characteristics of
population), Research journal for the studies of training
psychology, 8(5), pp.39-
56.
Sagharvani,S.( 2009). spirituality self=-fostering and spiritual
intelligence at workplace, specialized scientific research
Quarterly of management
group, No. 24, pp.6-31.
Sohrabi, F.( 2008). spiritual intelligence, psychological health
quarterly, specialized journal of central office of consulting of
Ministry of science,
research (investigations) and technology, First year, No.1.
Sarmad, Z., Hejazi, E,. & Bazargan, A.(1998). Research
methods in behavioral science, Tehran, Agah publications.
Sisk, D.(2008) Spiritual intrlligence: The tenth intelligence
that integrate all other intelligence, Gifted Education
International,Vol. 16, No. 4,
PP: 208-213
Sisk, D. A., & Torrance, E. P. ( 2001). Spiritual
intelligence: Developing higher consciousness. Buffalo, New York:
Creative Education Foundation
Press
Van Ness,P.H. and Kasl,S.V.,2003, "Religion and Cognitive
Dysfunction in an Elderly Cohort". Journal of Gerontology:Social
Sciences Vol.
58,No. 1, S21S29.
Vaughan, F.( 2002). What is spiritual intelligence?. Journal of
Humanistic Psychology, 42(2),pp 16-33.
Wigglesworth, c.(2004). Spiritual intelligence and why it
matters. www.Con sciouspursuits.com.
Walsh, Roger. (1999). Essential Spirituality: The 7 central
practices to awaken heart & Mind. John Wiley & Sons, Inc.
USA
West, W.(2004). psychotherapy and spirituality, Translation by
shahidi and shie -Afkan, Tehran, Roshd publications.
Zohar, D., & Marshall, I., 2000, Spiritual Intelligence: the
Ultimate Intelligence. London. Bloomsbury. PP 32.