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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.

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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:
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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, problemsolving 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.
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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).
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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 nonexistential 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.
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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).
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In this study, using intrinsic (internal) homoscedasticity method between the questions (kronbach's alpha) in a 35people 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:

Nt 2 . pq
359 1.96 2 0.5 0.5
n

Nd 2 t 2 pq ( 359 0.052 ) ( 1.96 2 0.5 0.5 )

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
Significance level
coefficient
Spiritual intelligence
186
0.051
0.495
+Age
Spiritual intelligence
186
0.03
0.639
+ occupational record
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:
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Variables

Gender

Number

Mean

Spiritual

Male
Female

127
59

Married
Single

126
60

Intelligence
Spiritual
Intelligence

62.48
59.13

Standard
Deviation
12.90
13.07

Freedom
Degree
184

t
1.64

Significance
level
0.102

62.38
59.41

13.42
11.98

184

1.45

0.147

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
Minimum
Maximum
deviation
score
score
Trainer
27
61.59
14.31
27
79
Assistant
33
65.03
15.44
27
85
professor
Assistant
18
72.55
10.04
51
88
professor
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
Sum of
Mean of scores
Freedom
F
Significance
(variable)
scores squares
squares sum
degree
level
resources
Inter- group
Inter- group
Total

1315.10
14675.93
15991.03

657.55
195.67
-

2
75
77

3.360

0.040

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 ),
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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
Minimum
Maximum
deviation
score
score
Agriculture &
15
57.86
20.37
27
79
veterinary science
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 &
5
74.60
14.63
68
68
Engineering
Table 8- Analysis of unilateral variance test for difference in spiritual intelligence regarding the educational
groups of Faculty members:
variable
Sum of
Mean of scores
Freedom
F
Significance
(Change)
scores squares
squares sum
degree
level
resources
Inter- group
Inter- group
Total

4657.09
11275.78
15991.03

1164.27
156.60

2
75
77

7.43

0.000

Table9- scheffe post hoc test for spiritual intelligence in different educational groups of Faculty members:
Variable
Agriculture &
Basic
Human
Medical
Technical and
veterinary
science
science
science
Engineering
science
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.

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Table 10-Analysis of variance test for difference in Spiritual intelligence regarding to the educational degrees
(levels) of the staff:
Variable
Resources

Scores' squares
sum

Inter-group
Inter-group
Total

686.38
11712.66
12398.66

Mean of
scores' squares
sum
228.46
112.62
-

Freedom degree

Significance level

3
104
107

2.02

0.114

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:
Variables

Gender
(sex)

Spiritual
intelligence

Staff
Faculty
Member

Number

Mean

Standard
deviation

108

58.42

11.04

78

65.57

14.41

Freedom
degree
184

3.83

Significance
level
0.000

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.
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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.
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