Compression Techniques essays

Pressure Techniques expositions This examination depicts a picture portrayal strategy that involves dynamic refinement of client indicated locales of intrigue (ROI) of enormous pictures. Dynamic refinement of unique quality can be cultivated in principle. In any case, due to substantial weight on capacity assets for our applications, we confine the refinement to about 25% of the first information goals. Wavelet disintegration with Vector Quantization (VQ) of the high recurrence segments and JPEG/DCT pressure of low recurrence segment is utilized as portrayal system. Our programming will remake the area chose by the client from its wavelet decay at wanted goals. Further refinement from the main review can be acquired continuously by transmitting high recurrence coefficients from low goals to high goals, which are packed by variation of Vector Quantization called Model Based Vector Quantization. The client will have an alternative of dynamic develop of the ROIs until full goals put away or end the transmission whenever during the dynamic refinement. The whole design of the program depends on object arranged programming utilizing C++. A multiresolution deterioration into wavelet coefficients gives the most helpful picture portrayal or picture perusing. Picture deterioration is finished recursively into wavelet coefficients utilizing the strategy [2] appeared in Figure 1. The given picture is deteriorated into low and high recurrence groups along the lines and sections. The high recurrence subbands are first scalar quantized and the low recurrence band, LL subband of the most elevated level deterioration is compacted utilizing JPEG/DCT strategy. The scalar quantization is heavier for higher goals and diminished progressively for low goals high recurrence segments. The coefficients are then additionally packed by a variation of Vector ... <!

Dirt free essay sample

A while ago when Nirvana and Pearl Jam were all the while playing bars and grunge was something you pulled out of an obstructed sink, Alice in Chains was visiting on the side of their first collection Facelift, with overwhelming metal geniuses Anthrax, Slayer, and Megadeth. The introduction that they got from this initial spot landed them a visit with rock legends Van Halen. Despite the fact that the two groups had unfathomably various styles and ways to deal with music, devotees of Van Halen ended up getting a charge out of the music of Alice in Chains for its unadulterated force. Prior this year, Alice in Chains discharged an EP called Sap, and a month ago they discharged their second full-length collection of shouting vocals, incredible verses and furious driving guitars, Dirt. When you start this collection, you wont have the option to stop until its over, and afterward youll play it once more, and once more, until somebody reprimands you to turn it. We will compose a custom paper test on Soil or on the other hand any comparable point explicitly for you Don't WasteYour Time Recruit WRITER Just 13.90/page The primary side beginnings off on a high note with Them Bones and the irate verses of Dam That River, and afterward settles down for two increasingly quiet melodies, the despairing tune of absolution that came past the point of no return, Rain When I Die, and the pop-like Down in a Hole. The last is a melody that is delightfully composed however doesnt fit in with the force and power of the remainder of the collection. The following tune is a genuine case of what Alice in Chains music truly is. Sickman plays Layne Stanleys singing extent against a differentiating foundation of Jerry Cantrells furious guitar and Sean Kinneys beating drums, driving you into the last melody of the principal side, the counter war Rooster, My buddys breathin his dyin breath. Goodness God, if you don't mind wont you assist me with enduring. The subsequent side offers relentless outrage. The main melody, Junkhead, gives an alarming look inside a junkys mind. Soil and Hate to Feel are the collections most grounded and best tunes with their verses of dissatisfaction and sadness. The Pearl Jammish against heroin God Smack and the neurotic Angry Chair ensure that there is no subsequent side let-down as there regularly is on different collections. Would, Alice in Chains expansion to the Singles film soundtrack, completes the collection in solid design, ensuring that you stay for the last inquiry, If I would, right? Since they are not, at this point a curiosity, Alice in Chains is at long last accepting the regard that denied before Nirvana carried grunge to the standard. With Dirt, they have put themselves on the Seattle music scene with bunches like Pearl Jam, Nirvana, and Soundgarden. Better late than never. Perhaps some time or another individuals will quit singing Nirvanas acclaims and begin recollecting who carried grunge to the social orders like Alice in Chains. n

Blog Archive MBA Admissions Myths Destroyed Reapplicants Should Not Reapply

Blog Archive MBA Admissions Myths Destroyed Reapplicants Should Not Reapply You applied to business schools once and did not get in. It took a lot of effort and caused a lot of heartache. Now what do you do? You cannot apply to those schools again, can you? What would be the point? They already rejected you once, so they will definitely do the same thing next time, right?  Not quite so. Remember, MBA admissions committees are governed by self-interest. Simply put, the schools want the best candidates out there. If you are among the best candidates, why would any admissions director think, “Well, this is an outstanding candidate who can add something special to our school and has unique potential going forward, but he applied last year, so we’ll just forget about him.” Indeed, the reapplication process is not a practical joke or a disingenuous olive branch to those permanently on the outside. If the schools were not willing to admit reapplicants, they would not waste time and resources reviewing their applications. Although many candidates fret about being reapplicants, some admissions officers actually see a reapplication as a positiveâ€"a new opportunity. Soojin Kwon, the managing director of full-time MBA admissions and student experience at the University of Michigan’s Ross School of Business, told mbaMission,  â€œThey are certainly not ‘damaged goods.’ We have had many successful reapplicants join our program after they’ve spent a year strengthening their candidacies.” Meanwhile, the Yale School of Management’s assistant dean and director of admissions, Bruce DelMonico, noted, “I can certainly bust [that] myth. Our admit rate for reapplicants is actually the same as it is for first-time applicants. It’s important, though, for reapplicants to explain to us how their candidacy has improved from the previous time they applied. Reapplicants need to make sure they enhance their application, rather than just resubmitting the same application.” In short, reapplicants, you have no reason to believe that you only have one chance. Like any competitive MBA applicant, continue to strive and achieve; if things do not work out this time, they just might the next time. Share ThisTweet Admissions Myths Destroyed Blog Archive MBA Admissions Myths Destroyed Reapplicants Should Not Reapply You applied to business schools once and did not get in. It took a lot of effort and caused a lot of heartache. Now what do you do? You cannot really apply again to those schools, can you? What is the point? They already rejected you once, so they will do the same thing next time, right?  Wrong. MBA admissions committees are governed by self-interest. Simply put, the schools want the best candidates out there. If you are among the best candidates, why would any admissions director think, “Well, this is an outstanding candidate who can add something special to our school and has unique potential going forward, but he applied last year, so we’ll just forget about him.” Indeed, the reapplication process is not a practical joke or a disingenuous olive branch to those permanently on the outside. If the schools were not willing to admit reapplicants, they would not waste time and resources reviewing their applications. Although many candidates fret about being reapplicants, some admissions officers actually see a reapplication as a positiveâ€"a new opportunity. Michigan Ross’s director of admissions, Soojin Kwon, told mbaMission,  â€œThey are certainly not ‘damaged goods.’ We have had many successful reapplicants join our program after they’ve spent a year strengthening their candidacies.” J.J. Cutler, former director of admissions at Wharton, echoed this sentiment: “We find that students who have applied to Wharton before are absolutely not at a disadvantage. In fact, we recognize that the application process is an extensive one that involves self-examination and a large time commitment. … Reapplying can give an applicant a chance to benefit from all the self-reflection and goal setting [he/she] went through during [his/her] first application cycle.” Meanwhile, the Yale School of Management’s assistant dean and director of admissions, Bruce DelMonico, noted, “I can certainly bust that myth. Our admit rate for reapplicants is actually the same as it is for first-time applicants. It’s important, though, for reapplicants to explain to us how their candidacy has improved from the previous time they applied. Reapplicants need to make sure they enhance their application, rather than just resubmitting the same application.” In short, reapplicants, you have no reason to believe that you only have one chance. Like any competitive MBA applicant, continue to strive and achieve; if things do not work out this time, they just might the next time. Share ThisTweet Admissions Myths Destroyed Blog Archive MBA Admissions Myths Destroyed Reapplicants Should Not Reapply You applied to business schools once and did not get in. It took a lot of effort and caused a lot of heartache. Now what do you do? You cannot really apply again to those schools, can you? What is the point? They already rejected you once, so they will do the same thing next time, right? Wrong. MBA admissions committees are governed by self-interest. Simply put, the schools want the best candidates out there. If you are among the best candidates, why would any admissions director think, “Well, this is an outstanding candidate who can add something special to our school and has unique potential going forward, but he applied last year so we’ll just forget about him.” Indeed, the reapplication process is not a practical joke or a disingenuous olive branch to those permanently on the outside. If the schools were not willing to admit a reapplicant, they would not waste their time and resources reviewing the applications. While many fret about being reapplicants, some admissions officers actually see a reapplication as a positiveâ€"a new opportunity. Michigan Ross’s director of admissions, Soojin Kwon, told mbaMission, “They are certainly not ‘damaged goods.’ We have had many successful reapplicants join our program after they’ve spent a year strengthening their candidacies.”   J.J. Cutler, former director of admissions at Wharton, echoed this sentiment, “We find that students who have applied to Wharton before are absolutely not at a disadvantage. In fact, we recognize that the application process is an extensive one that involves self-examination and a large time commitment…. Reapplying can give an applicant a chance to benefit from all the self-reflection and goal setting [he or she] went through during [his or her] first application cycle.” Meanwhile, the Yale School of Management’s assistant dean for admissions, Bruce DelMonico, noted, “I can certainly bust that myth. Our admit rate for reapplicants is actually the same as it is for first-time applicants. It’s important, though, for reapplicants to explain to us how their candidacy has improved from the previous time they applied. Reapplicants need to make sure they enhance their application, rather than just resubmitting the same application.” Soâ€"in shortâ€"reapplicants, you have no reason to believe that you only have one chance. Like any competitive MBA applicant, continue to strive and achieve; if it does not work out this time, it just might happen next time. Share ThisTweet Admissions Myths Destroyed Blog Archive MBA Admissions Myths Destroyed Reapplicants Should Not Reapply You applied to business school(s) once and did not get in. It took a lot of effort and caused a lot of heartache. Now what do you do? You cannot apply to those schools again, can you? What would be the point? They already rejected you once, so they will definitely do the same thing next time, right? Not necessarily! Remember, MBA admissions committees are governed by self-interest. Simply put, the schools want the best candidates out there. If you are among the best candidates, why would any admissions director think, “Well, this is an outstanding candidate who can add something special to our school and has unique potential going forward, but he applied last year, so we’ll just forget about him.” Indeed, the reapplication process is not a practical joke or a disingenuous olive branch to those permanently on the outside. If the schools were not willing to admit reapplicants, they would not waste time and resources processing and reviewing their applications. Although many candidates fret about being reapplicants, some admissions officers actually see a reapplication as a positiveâ€"a new opportunity. Soojin Kwon, the managing director of full-time MBA admissions and student experience at the University of Michigan’s Ross School of Business, told mbaMission,  â€œThey are certainly not ‘damaged goods.’ We have had many successful reapplicants join our program after they’ve spent a year strengthening their candidacies.” Meanwhile, the Yale School of Management’s assistant dean and director of admissions, Bruce DelMonico, noted, “I can certainly bust [that] myth. Our admit rate for reapplicants is actually the same as it is for first-time applicants. It’s important, though, for reapplicants to explain to us how their candidacy has improved from the previous time they applied. Reapplicants need to make sure they enhance their application, rather than just resubmitting the same application.” In short, reapplicants, you have no reason to believe that you only have one chance. Like any competitive MBA applicant, continue to strive and achieve; if things do not work out this time, they just might the next time. Share ThisTweet Admissions Myths Destroyed Blog Archive MBA Admissions Myths Destroyed Reapplicants Should Not Reapply You applied to business schools once and did not get in. It took a lot of effort and caused a lot of heartache. Now what do you do? You cannot apply to those schools again, can you? What would be the point? They already rejected you once, so they will do the same thing next time, right?  Wrong. MBA admissions committees are governed by self-interest. Simply put, the schools want the best candidates out there. If you are among the best candidates, why would any admissions director think, “Well, this is an outstanding candidate who can add something special to our school and has unique potential going forward, but he applied last year, so we’ll just forget about him.” Indeed, the reapplication process is not a practical joke or a disingenuous olive branch to those permanently on the outside. If the schools were not willing to admit reapplicants, they would not waste time and resources reviewing their applications. Although many candidates fret about being reapplicants, some admissions officers actually see a reapplication as a positiveâ€"a new opportunity. Soojin Kwon, the admissions director at the University of Michigan’s Ross School of Business, told mbaMission,  â€œThey are certainly not ‘damaged goods.’ We have had many successful reapplicants join our program after they’ve spent a year strengthening their candidacies.” Meanwhile, the Yale School of Management’s assistant dean and director of admissions, Bruce DelMonico, noted, “I can certainly bust myth. Our admit rate for reapplicants is actually the same as it is for first-time applicants. It’s important, though, for reapplicants to explain to us how their candidacy has improved from the previous time they applied. Reapplicants need to make sure they enhance their application, rather than just resubmitting the same application.” In short, reapplicants, you have no reason to believe that you only have one chance. Like any competitive MBA applicant, continue to strive and achieve; if things do not work out this time, they just might the next time. Share ThisTweet Admissions Myths Destroyed Blog Archive MBA Admissions Myths Destroyed Reapplicants Should Not Reapply You applied to business schools once and did not get in. It took a lot of effort and caused a lot of heartache. Now what do you do? You cannot apply to those schools again, can you? What would be the point? They already rejected you once, so they will definitely do the same thing next time, right?  Not quite so. Remember, MBA admissions committees are governed by self-interest. Simply put, the schools want the best candidates out there. If you are among the best candidates, why would any admissions director think, “Well, this is an outstanding candidate who can add something special to our school and has unique potential going forward, but he applied last year, so we’ll just forget about him.” Indeed, the reapplication process is not a practical joke or a disingenuous olive branch to those permanently on the outside. If the schools were not willing to admit reapplicants, they would not waste time and resources reviewing their applications. Although many candidates fret about being reapplicants, some admissions officers actually see a reapplication as a positiveâ€"a new opportunity. Soojin Kwon, the managing director of full-time MBA admissions and student experience at the University of Michigan’s Ross School of Business, told mbaMission,  â€œThey are certainly not ‘damaged goods.’ We have had many successful reapplicants join our program after they’ve spent a year strengthening their candidacies.” Meanwhile, the Yale School of Management’s assistant dean and director of admissions, Bruce DelMonico, noted, “I can certainly bust [that] myth. Our admit rate for reapplicants is actually the same as it is for first-time applicants. It’s important, though, for reapplicants to explain to us how their candidacy has improved from the previous time they applied. Reapplicants need to make sure they enhance their application, rather than just resubmitting the same application.” In short, reapplicants, you have no reason to believe that you only have one chance. Like any competitive MBA applicant, continue to strive and achieve; if things do not work out this time, they just might the next time. Share ThisTweet Admissions Myths Destroyed

How Do Children Develop - 1195 Words

How do children develop? Development in children is a fragile process with many different influences. Most children develop normally without any issues, however 1 in 60 children suffer from Autism Spectrum Disorder throughout their lives (â€Å"Facts About Autism† n.d.). In fact the number of children who suffer from the Autistic Spectrum Disorder has grown over the last decade (â€Å"Facts About Autism† n.d.). Autism is a brain disorder that usually shows up in childhood and carries on throughout adulthood. Autism makes it difficult to talk and relate to other people, and causes difficulties in social interaction. How much it effects you varies, you can be on the low end of the spectrum or the high end of the spectrum. However, every child that has ASD develops at a slower rate than the children that develop normally. It doesn’t affect children mentally however; many very smart people have autism, such as Albert Einstein, Amadeus Mozart, Sir Isaac Newton, and Ch arles Darwin (â€Å"Famous People With Autism† n.d.). Autism affects children socially more than anything thing else, but how does autism effect children’s social development throughout their childhood and the rest of their lives? Autism is a condition that affects how you communicate with others, and because of this Autism makes it harder to develop socially, and harder to talk to other people. In the book â€Å"Relationship Development Intervention with Young Children† Steven Gutstein states that most positive relationships withShow MoreRelatedHow Do Schools Help Children Develop Critical Thinking Skills And Move On From Concrete1062 Words   |  5 PagesIt’s Critical to Get Children Thinking Although schools have recently incorporated requirements to help the development of critical thinking, it remains a skill that is often learned outside of the classroom. Through the program of Common Core, schools have created an environment of higher standards and problem solving courses. Along with critical thinking, abstract thinking looks at the deeper meaning of things, and they both begin in young ages in children. The jump from concrete to abstractRead MoreHow Do Early Childhood Practitioners Use Research Techniques Develop Their Understanding Of Children s Needs And Development1427 Words   |  6 PagesThe present work analyses the findings of an interview to a practitioner, with the purpose to find out How do Early Childhood Practitioners use research techniques to develop their understanding of children’s needs and development. The practitioner interviewed is an Assistant Teacher in a nursery. She is working with children 3 to 4 years old. She has Level 2 and 3 In Early Childhood Studies and another courses that complete her education. Currently she is studying level 4 and 5 part time in theRead More Social Context and Child Development Essay1183 Words   |  5 PagesChildren develop at different paces and reach major milestones as they develop throughout their early years and as they continue to grow until adulthood. During child development, young children develop physical skills, social skills, and communication skills. Social interactions are essential in the process of child development. Social interactions permit young children to engage in activities such as play which enhances their fine and gross motor skills and develop their self-regulation. As childrenRead MoreNegative Effects Of Toys1004 Words   |  5 PagesResearch Paper Toys are a way for children to express themselves. Industries are categorizing children’s toys by gender, using colors and advertising products in a certain way, leading to gender stereotyping, which is putting the â€Å"boy and girl† labels on toys. â€Å"By the mid-1990s, however, gendered advertising had returned to 1950s-levels, and it continued to grow in the 2000s† (Robb). These rates have gone up over the years and continue to cause negative effects on children’s development. HoweverRead MoreWhat Are The 3 And Their Meanings?1402 Words   |  6 Pagesall children experience learning that engages and builds success for life† (p. 5). Children begin to develop interest and construct their own identities and understandings of the world by participating in everyday life experiences (DEEWR, 2009). What are the 3 Bs and their meanings? †¢ Belonging is defined as â€Å" knowing where and with whom you belong† by acknowledging children’s interdependence and belonging to family, cultural group, a neighborhood, and wider community (DEEWR, 2009). Children formRead MoreUnderstand How to Support Positive Outcomes for Children and Young People.669 Words   |  3 PagesUnderstand how to Support Positive Outcomes for Children and Young People. Bii) a) The importance of designing a service that responds to the needs of the children and young people†¦. Why it is important to When working with Children is it always important to design a service to meet all their needs. So that they feel comfortable in their surroundings and independently develop. Services that have been put in place are good for the benefit for the Children when they start at a new Nursery. TheseRead MorePractical Life Essay1168 Words   |  5 Pagescharacteristics built into the practical life exercise that help children have successful experience when they use the material. †¢ Familiar- Activities children see everyday in their environment. †¢ Culturally Specific- Exercises that reflect the culture in which children live. †¢ Real- Real tools and activities reflects the respect we have for children and their abilities. †¢ Physically Proportioned- In order to help children develop their motor skills and perfect precise movements. †¢ Attractive-Read MorePedagogical Concepts Of Pedagogical Practices1518 Words   |  7 Pagespractices which will enrich the learning opportunities of all children. Teachers use pedagogical practices so they are able to increase the complexity of a child’s learning and the opportunities of all children to learn and develop in a safe and rich environment for infants and toddlers to explore. Pedagogical practices are the methods teacher’s use to support children so they are able to develop new understandings, skills and increase the complexity of past skills and experiencesRead More Early Childhood Education Essay examples1329 Words   |  6 Pagesâ€Å"Play is developmentally appropriate for primary-age children and can provide them with opportunities that enrich the learning experience† (Copple Bredekamp 2009). Early childhood education holds two main focuses; a child-based focus and a family-based focus. Early childhood education has positive outcomes on the child through their learning experiences, and their growth and development. Based on the family, the results of early education happen through the communication that the family has withRead MoreChildhood Social Development Is Important Aspect880 Words   |  4 Pagesin life. Socializing is always a good thing to do having your child interact with other kids helps them have a better self-esteem and helps them figure out who exactly they are. Exposing your child to socialization can be as easy as taking your child to the park, scheduling a play date, having them join a team sport or enrolling them in a head start school. In the early stages of child hood, ages three to eight, head start schools benefit children before they can even start a regular schooling program

Hunting Is Not Only Sustainable - 1464 Words

Hunting has been a way of life and means of survival for many different people groups throughout history. Today however, a large portion of society is becoming less tolerant towards hunting. This anti-hunting sentiment comes as a result of poor hunting practices in the past which damaged wildlife populations; however, much has been done since then to improve the practice of hunting. Hunting today both sustains and helps conserve wildlife. Hunting practices today are sustainable because of strict regulations which are based on continuous research. This research requires money, much of which is generated through hunting. Hunters also generally have a high level of respect for wildlife which is important for promoting conservation in the face†¦show more content†¦While using resources is a good thing, it is important to balance short term needs with the needs of future generations by taking care of the environment (179). By this definition, we can see that sustainability is a c omplex issue that requires much thought and planning in order to protect the future. Many people who are opposed to hunting believe that it is not sustainable. This notion probably comes from an instance in the past when hunting practices were not sustainable. In the past, decisions were made based almost entirely on economic growth, while protecting the environment was only an afterthought. An example where poor hunting practices had a negative effect on the environment was the near extinction of the North American Bison in the 1800s. During this time, there was a high demand for bison hides (Isenberg 130) so â€Å"hunters pushed the species to the brink of extinction† (2) in order to meet the demands of growing industries. Although there were other factors involved such as â€Å"the harsh grassland environment itself† (2), overhunting played a significant role in the near extinction of buffalo in North America. This and other examples like it are likely what people t hink of when they say that hunting is unsustainable. Although hunting played a role in the depletion of many animal populations in the 1800’s, hunting itself was not responsible for this, it was â€Å"[u]nregulated killing [that] caused such depletions† (Heffelfinger 401). Much hasShow MoreRelatedPersuasive Essay On Hunting795 Words   |  4 PagesHunting is what humans do daily in order to survive and it also keeps nature sustainable. But overhunting can hurt this balance and cause a chain of negative reactions that affect the entire planet. This has been an ongoing debate on whether hunting is sustainable or hurtful towards the environment. One can compare Aldo Leopold’s â€Å"Thinking Like a Mountain† and Rick Bass’ â€Å"Why I Hunt† to determine if hunting today is a safe practice. Aldo Leopold describes hunting as something dark and terrible. HeRead MoreHunting Should Not Be Banned1499 Words   |  6 Pagescountry, wild animals only continue to exist at all when preserved by sportsmenâ⠂¬ (MARC FOLCO: Some hunting, fishing quotes to live by). Hunters are the leading source for all conservation programs. Theodore Roosevelt was one of the most passionate hunters. People put down hunting like it’s a bad thing. Many hunters contribute billions of dollars the the economy. Hunting should not be banned because of the positive impacts it has on society. Through strictly regulated hunting we have reintroducedRead MoreTrophy Hunting : A Social Construction Perspective1028 Words   |  5 PagesTrophy hunting is a wildly controversial topic, especially in today’s social media driven world. Every time a new picture of a hunter and a dead lion or other animal is posted online the media goes crazy. Africa is known for it’s beautiful landscapes, and more importantly the exotic highly sought after animals that roam the land. Africa’s most prominent animals are known as the â€Å"big five† it consists of the most challenging and rewarding animals to hunt. The big five consists of: lions, elephantsRead MoreThe Impact Of Palm Oil Plantations And Carbon Emissions1523 Words   |  7 PagesAdditionally, local communities, indigenous people, and small landowners are driven from their own land. Leading to more than 700 land conflicts, human rights violations are increasingly breached, even on ‘sustainableâ€⠄¢ plantations. Palm oil companies are regulated by the Roundtable on Sustainable Palm Oil (RSPO), however, corruption and illegal practice are widely identified. What is Palm Oil? What Are the Effects of Palm Oil Plantations? Peat and Carbon Emissions Establishing a palm oil plantationRead MoreHunting : A Animal s Rights Activist938 Words   |  4 PagesSome might think of hunting as a cruel way to obtain food and it is no longer needed for survival, but it is much more than that. Hunting has many others benefits than just a source of food. It helps control population, provides resources, and is a better life for the animals outside of captivity. Hunting is important in maintaining wildlife conservation and should be continued in the United States and in other countries. Author Noah Berlatsky, a animal s rights activist strongly disagrees withRead MoreSummary of the Omnivores Dilemma1336 Words   |  6 Pagesexamining  the  three  major  types  of  food  production  and  divides  the  book  into  these  three  areas:   Industrial  (focusing  on  the  modern  food  industry’s  reliance  on  corn),  Pastoral  (focusing  on   organic  food  production,  both   â€Å"big†Ã‚  and  Ã¢â‚¬Å"small†Ã‚  scale),  and  Personal  (focusing  on  personally   hunting  and  gathering  one’s  food).      The  first,  Industrial  section  of  the  book  demonstrates  that  nearly  everything  we  consume  in   Western  society,  particularly  in  America,  is  in  some  way  derived  from  corn.  The  processed   foods  that  seem  a  staple  of  modeRead MoreEncouraging Hunting in Modern Society832 Words   |  3 PagesEncouragement of a proper hunting spirit, a proper love of sport, instead of being incompatible with a love of nature and wild things, offers the best guaranty for the preservation of wild things, said Theodore Roosevelt. Many people say that hunting should be discouraged, and that it is no good for the environment or the animals. Hunters and organizations affiliated with the act of hunting are the leading supporters for wild life management and conservation. Hunting in society should be encouragedRead MoreTaking a Look at the Omnivores Dilemma1267 Words   |  5 PagesI enjoyed Mr. Pollan’s book, â€Å"The Omnivore’s Dilemma† and learned a great deal of information. Pollan’s book is a plea for us to stop and think for a moment about our whole process of eating. Pollan sets out to corn fields and natural farms, goes hunting and foraging, all in the name of coming to terms with where food really comes from in modern America and what the ramifications are for the eaters, the eaten, the economy and the environment. The results are far more than I expected them to be. Read MoreThe Nature Of Sustainable Development1492 Words   |  6 Pagespeople around the world have a common view about how human treat their only homeland, the Earth, which should develop in sustainable ways. Long before human beings established their society groups, there is a slight difference between human and other animals that live in forests. It is until human use a tool to gather the grains and hunting that humanity cultivation began. Humans at that time has a basic concept of sustainable development, which equals to fulfill their daily need from a fixed areaRead MoreHunter Gatherers : More Beneficial Or Beneficial?1656 Words   |  7 Pageslive healthy and transportable lives compared to the overworked farmer. Farmers believe that their survival tactics are more positive, productive, and efficient than those of hunters-gatherers. What these agriculturalists do not understand is that hunting for food is more beneficial than preserving a farm. Natural food is available in many areas and sources, such as streams, vegetation and fields. Farmer’s daily activities are confined to fields where their crops are grown and animals are maintained

The Harlem Renaissance The Height Of Black Culture

The Harlem Renaissance was the height of black culture. It was a time period where blacks and their creativity were finally excepted. Socially, artistically and musically blacks changed the way America saw African americans. The 1920s was the decade that blazed the birth of the modern music era. Jazz, Blues ,Broadway, and Dance Band were extremely popular in 20 s. Most infamous Jazz group were The Kings Men. They were the most popular group in the Jazz world. Originating from south side of Chicago, they would play so beautifully in sync with out rehearsal the crowd would go wild. Many believed they had a New Orleans sound which attracted so many people. (The Jazz Age)Another great performer would be Bessie Smith.Known as the Empress of the Blues she sang with a voice like no other. Her sound was unique from other Blues singers. She sold millions of records due to her extraordinary sound. Jazz music originated in the early 1900s from the black community in New Orleans. It was a new type of music that incorporated European and African styles. Jazz music became to be common in the 1920s when southern African American musicians began to migrate to Chicago looking for work. A figure of Jazz in the 20 s would be Louis Armstrong a popular jazz musician who played the trumpet, cornet and was known for his unambiguous and raspy singing voice. His talent helped him break many racial barriers of the time in his society as he played in several mixed race bands and wasShow MoreRelatedInfluence of the Harlem Renaissance on Society Essay1114 Words   |  5 Pages Influence of the Harlem Renaissance in Society A group of people who had at one point held no power and position in society were now thriving in the nation, as they spread their culture and ideas. It was the start of an era known as the Harlem Renaissance. This was a more than a literary movement, it was a cultural movement based on pride in the Africa-American life. They were demanded civil and political rights (Stewart). The Harlem Renaissance changed the way African Americans were viewed byRead MoreThe Harlem Renaissance with Langston Hughes1676 Words   |  7 PagesHarlem Renaissance with Langston Hughes The Harlem Renaissance brought about uniqueness amongst African Americans; everything was new. The visual art, the jazz music, fashion and literature took a cultural spin. During this time writer Langston Hughes seemed to outshine the rest with amazing works. The Harlem Renaissance brought about many great changes. It was a time for expressing the African American culture. It is variously known as the Harlem Renaissance, the Black Literary RenaissanceRead MoreThe Harlem Renaissance Brought A Great Amount Of Value1184 Words   |  5 PagesThe Harlem Renaissance brought a great amount of value to the African American group. The visual art, the jazz music, fashion and literature changed. 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Spiritual Intelligence free essay sample

30 What ls Spiritual Intelligence? Vaughan, F. What is Spiritual Intelligence? Journal of Humanistic Psychology, Vol 42, No. 2. Spring 2002, 16-33 ? 2003 Sage Publications. WHAT IS SPIRITUAL INTELLIGENCE? FRANCES VAUGHAN, Ph. D. , is a psychologist in private practice in Mill Valley, California, and author of several books integrating psychological and spiritual development. 1-Icr most recent book; Shadows of the Sacred: Seeing Through Spiritual Illusions, draws on many years of experience as a practitioner of humanistic and transpersonal psychology and explores issues that individuals encounter on the spiritual path. She is coeditor of Paths Beyond Ego: The Transpersonal Vision, and she is a contributor to the Encyclopedia of Psychology (APA Books, 2000). She was formerly on the clinical faculty at the University of California Medical School at Irvine and has served as president of the Association for Transpersonal Psychology and the Association of Humanistic Psychology. She is currently serving as a trustee of the Fetzer Institute. Summary This inquiry into spiritual intelligence suggests that it is one of several types of intelligence and that it can be developed relatively independently. Spiritual intelligence calls for multiple ways of knowing and for the integration of the inner life of mind and spirit with the outer life of work in the world. It can be cultivated through questing, inquiry, and practice. Spiritual experiences may also contribute to its development, depending on the context and means of integration. Spiritual maturity is expressed through wisdom and compassionate action in the world. Spiritual intelligence is necessary for discernment in making spiritual choices that contribute to psychological wellbeing and overall healthy human development. Spirituality exists in the hearts and minds of men and women everywhere, within religious traditions and independently of tradition. If, following theologian Paul Tillich, we define spirituality as the domain of ultimate concern, then everyone is spiritual because everyone has ultimate concerns. However, the term ultimate concern can be interpreted in many different ways. Some people do not consider themselves or their concerns to be spiritual. Spirituality, like emotion, has varying degrees of depth and expression. It may be conscious or unconscious, developed or undeveloped, ealthy or pathological, naive or sophisticated, beneficial or dangerously distorted. Some current definitions of spirituality can be summarized as follows: (a) Spirituality involves the highest levels of any of the developmental 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 (Wilber, 2000). Spirituality may also be described in terms of ultimate belonging or connection to the transcendental ground of being. Some people define spirituality in terms of relationship to God, to fellow humans, or to the earth. Others define it in terms of devotion and commitment to a particular faith or form of practice. To understand how spirituality can contribute to the good life, defined in humanistic terms as living authentically the full possibilities of being human (Anastoos, 1998), it seems necessary to differentiate healthy spirituality from beliefs and practices that may be detrimental to well-being. This leads to the challenge of defining and cultivating spiritual intelligence. 30 What ls Spiritual Intelligence? Because there is little agreement about definitions of spirituality, discussions of spiritual intelligence need to be exploratory rather than definitive. By asking what is meant by spiritual intelligence, I hope to stimulate further discussion of this topic that I think merits further investigation. MULTIPLE INTELLIGENCES Intelligence is sometimes defined as the ability to manage cognitive complexity. In current usage, the distinction between intelligence and reason has been largely lost. For example, as defined in Webster’s Dictionary (Mish, 1993), intelligence includes the ability to understand, to apply knowledge, to use reason skillfully, and to manipulate one’s environment. The view that intelligence comprises many different abilities is supported by current trends in neurology and cognitive psychology. Among researchers who have identified various types of intelligence, Howard Gardner’s (1993) pioneering work at Harvard on multiple intelligences has helped people understand that ntelligence is multifaceted. His work is currently being applied in many schools across America. Gardner’s research indicates that different kinds of intelligence develop relatively independently of each other, and proficiency in one area does not imply proficiency in another. For example, linguistic skill with words can be differentiated from logical mathematical skill wi th numbers and from the spatial intelligence that perceives spatial relationships. Excellence in one area does not necessarily tell us anything about abilities in another. In addition, Gardner (1993) discussed kinesthetic intelligence that enables a person to use the body in highly differentiated and skilled ways, such as dance or athletics; musical intelligence necessary for all different kinds of musical aptitude; intrapersonal intelligence that implies awareness of one’s own thoughts and feelings; and interpersonal intelligence that enables us to relate to others empathically. lie does not discuss spiritual intelligence as a separate line of development. Daniel Goleman’s (1995) research on emotional intelligence, based primarily on intrapersonal and interpersonal intelligence, indicates that success in many areas of life depends on emotional skills as much as on cognitive capacities. Emotional intelligence includes self-awareness and self-control, as well as the ability to get along well with others. Getting along with others implies an ability to listen, to communicate, to accept feedback, and to empathize with different points of view. According to Goleman and others, different kinds of intelligence are associated with different areas of the brain. Although little research has been done to isolate areas of the brain associated with spirituality, numerous studies in meditation research indicate that significant physiological changes result from even limited practice (Murphy Donovan, 1999; Shapiro Walsh, 1984; Walsh Vaughan, 1993). Studies that measure the effects of intensive, long-term practice point to significant psychological benefits in addition to deepening emotional and spiritual sensitivity. An interesting anecdote about Emmanuel Swedenborg, the 18th-century scientist who became a visionary mystic and founded the Swedenborgian church, says that when Swedenborg suffered a stroke that left him paralyzed on one side of his body, he lost his visionary capacity (Wulff, 1991). This certainly suggests that a spiritual gift may be associated with specific areas of the brain. However, the fact that spiritual experiences have physiological correlates in the brain does not necessarily mean that they are caused by the brain. Presumably neurophysiology plays a role in all experience, but referral to brain and bodily processes does not help us fully comprehend spiritual experiences or evaluate their significance. In recent years, numerous empirical studies have supported the idea that certain spiritual beliefs and practices are positively associated with physical and mental health (Richards, 1999). In addition to exploring the relationship of spirituality to health and healing (Dossey, 1993), researchers are also investigating the impact of spiritual beliefs on the dying process (Gallup, 1997). Practical applications of spirituality are finding their way into the mainstream practice of medicine and alternative methods of healing (Boyle, 1999), and distinctions between religiousness and contemporary spirituality are being clarified (Wuthnow, 1998). 30 What ls Spiritual Intelligence? DEFINING SPIRITUAL INTELLIGENCE Based on my experience of many years of working at the interface of psychology and spirituality, I would like to offer some perspectives that I think should be included in attempting to define spiritual intelligence. Spiritual intelligence is concerned with the inner life of mind and spirit and its relationship to being in the world. Spiritual intelligence 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 psychological development. In addition to self-awareness, it implies awareness of our relationship to the transcendent, to each other, to the earth and all beings. Working as a psychotherapist, my impression is that piritual intelligence opens the heart, illuminates the mind, and inspires the soul, connecting the individual human psyche to the underlying ground of being. Spiritual intelligence can be developed with practice and can help a person distinguish reality from illusion. It may be expressed in any culture as love, wisdom, and service. Spiritual intelligence is related to emotional intelligence insofar as spiritual practice includes developing intr apersonal and interpersonal sensitivity. Paying attention to subjective thoughts and feelings and cultivating empathy is part of increasing awareness of the inner spiritual life. Spiritual intelligence depends on the capacity to see things from more than one perspective and to recognize the relationships between perception, belief, and behavior. Most people are expected to take responsibility for behavior but not for beliefs or perceptions, although these are intimately interconnected. Refining any form of intelligence requires training and discipline, and spiritual intelligence is no exception. We rely on spiritual intelligence when we explore the meaning of questions such as â€Å"Who am IT â€Å"Why am I here? and â€Å"What really matters? † Perhaps spiritual intelligence can also help a person discover hidden wellsprings of love and joy beneath the stress and turmoil of everyday life. DIFFERENT WAYS OF KNOWING Definitions of spiritual intelligence seem incomplete if they do not include different ways of knowing. In a recent survey of grassroots spirituality, Robert Forman (1997) reported that people from many different traditions tend to view sp irituality today as being experiential rather than conceptual, and clearly transrational. Contemplative practices, such as meditation, seem particularly relevant for refining spiritual intelligence because it depends on familiarity with at least three distinct ways of knowing: sensory, rational, and contemplative. These three ways of knowing appear to be an integral part of the spiritual intelligence that some people demonstrate. The 1)alai Lama, for instance, is evidently very familiar with different ways of knowing and seems to he continuously aware of multiple levels of consciousness. I have heard him give extraordinarily complex and sophisticated lectures on the nature of consciousness, and I have seen him respond to hostile questions with grace and dignity. His demeanor of friendliness and compassion never wavers. lie seems to practice what he preaches when he says, â€Å"I consider 30 What ls Spiritual Intelligence? human affection, or compassion, to be the universal religion. Whether a believer or a nonbeliever, everyone needs human affection and compassion, because compassion gives us inner strength, hope and mental peace. Thus, it is indispensable for everyone† (as cited in Grey, 1998, p. 77). Descriptions of various levels of consciousness provide useful maps for differentiating spiritual intelligence from other types of intelligence (Wilber, 1995). Wilber (1999) pointed out that although many of us have had peak experiences that access expanded states of transpersonal consciousness, we can, with practice, evolve into having constant access to the wi tness or pure awareness that is aware of all levels. This awareness can be maintained through waking, dreaming, and sleeping states because it is always already present in all three states. He says, â€Å"Spirit is not an altered state of consciousness or a nonordinary state. There is only Spirit. . . within which different states arise† (p. 322). From another perspective, Islamic scholar Seyyed Hossein Nasr(1989) said, â€Å"Intelligence is a divine gift which pierces through the veil of maya and is able to know reality as such† (p. 146). In this context, intelligence refers to * the capacity of distinguishing truth from illusion, which implies more than just being sensitive to subtle energies and spiritual phenomena. Ideally, spiritual intelligence would enable us to see things as they are, free from unconscious distortions. In contrast to wishful thinking or grasping for certainty, exercising spiritual intelligence implies facing existential realities such as freedom, suffering, and death and grappling with the perennial quest for meaning. For many people, spiritual intelligence also implies aesthetic sensitivity and appreciation of beauty. Physically, spiritual intelligence is sometimes associated with sensitivity to subtle energy currents in the body. Practices such as meditation, yoga, and martial arts that quiet the mind can expand awareness and refine perceptual sensitivity to energy, sound, light, and subtle levels of consciousness. Since ancient times, spirituality has been an integral part of human life. I believe everyone has the potential for developing spiritual intelligence, just as everyone has a capacity for intuition, thinking, sensing, and feeling (Vaughan, 1979). However, these capacities develop and become more reliable when we pay attention to them. Whereas some people try to ignore spiritual issues, others choose to cultivate spiritual sensitivity. Because people now have access to a wide variety of spiritual teachings, intelligent discernment is needed to make wise choices and avoid some of the entrapping seductions of spiritual illusions (Anthony, Ecker, Wilber, 1987; Deikman, 1990; Vaughan, 1995). SPIRITUAL MATURITY Spiritual intelligence can be developed by a variety of practices for training attention, transforming emotions, and cultivating ethical behavior. These practices are not the exclusive property of any single religious tradition or spiritual teaching. Although spiritual intelligence is related to cognitive, emotional, or moral development, it is not identical to any of them. Because different kinds of intelligence develop at different rates, a person may be highly developed in one of these areas but not in others. When left unresolved, emotional or ethical issues certainly inhibit spiritual development. Spiritual maturity, as an expression of spiritual intelligence, subsumes a degree of emotional and moral maturity as well as ethical behavior. As I understand it, spiritual maturity implies exercising wisdom and compassion in relationship to other people, regardless of gender, creed, age, or ethnic origin, as well as reverence and respect for all forms of life. Spiritual maturity also suggests a subjective sense of insight and understanding based on the willingness to recognize illusions, to love in the face of impermanence, and to come to terms with existential freedom and mortality. It implies a depth and breadth of vision that encompasses a whole spectrum of perspectives and multiple modes of knowing. Furthermore, spiritual maturity implies connecting the inner life of mind and spirit with the outer life of action and service in the world. 30 What ls Spiritual Intelligence? Self-awareness is essential for developing spiritual maturity. When attention is directed inward, a person may begin by trying to attend to subjective sensations, feelings, and thoughts. At first, one is likely to be completely preoccupied with personal issues, unable to quiet the mind even for a minute. The mind seems to have a mind of its own and may be continuously engaged in reviewing the past or fantasizing plans for the future, despite the best intentions to stay in the moment and witness subjective processes. Fascination with personal melodramas and stories can be a distraction if one is attempting to focus attention or cultivate choiceless awareness. Realizing that attention can be voluntarily redirected can begin the process of undoing old habits of thought and patterns of behavior. As therapists, we are trained to witness other people’s stories with full, non-interfering attention. It seems evident that when we attend to one another with a quiet mind, in the light of spiritual intelligence, old wounds are healed and hearts are opened. Being with others in silent meditation can also have a healing effect. When one is drawn to deeper contemplative practices by a longing for wholeness and understanding, a spiritual path unfolds, leading gradually to spiritual maturity. Some qualities that tend to be associated with spiritual maturity include loving kindness, honesty, tolerance, open-mindedness, and inner peace or equanimity in the face of life’s existential challenges. THE SPIRITUAL PATH The spiritual path is a metaphor for the development of spiritual qualities, including spiritual intelligence. Followed with commitment and integrity, a path can lead from the bondage of unconsciousness to spiritual freedom, from fear and defensiveness to love and compassion, and from ignorance and confusion to wisdom and understanding (Vaughan, 1995). The goal of the path may be described by terms such as enlightenment, awakening, inner peace, or selfrealization. Whatever the goal, the process involves a transformation of consciousness. Most traditions say that progress on the path depends on spiritual practice. Practice can deepen the capacity for love and compassion, wisdom and transcendence, and help people cultivate other qualities to which they may aspire. Spiritual intelligence enables one to recognize the value of these qualities in others as well as within oneself. A spiritual path may emphasize ascent to higher states of consciousness and selftranscendence or descent into communion with nature and body awareness (Wilber, 1995). The integral yoga of Sri Aurobindo (1976), the 20th-century Indian sage, regarded the attainment of transcendental freedom as a necessary but insufficient goal of practice. His philosophy holds that ascent to the divine is only the first step. A further goal is descent of the new consciousness for world transformation. The wisdom traditions all offer stories and metaphors of transformation that depict stages on the path, such as the soul’s journey in Christianity, stages of the self in Sufism, or the 10 oxherding pictures in Zen Buddhism. The first stage of the path is usually self-centered. One may seek solace for pain and suffering or pray for help in times of terror or despair. A war veteran, for example, confessed that he was not shy about praying in the face of imminent death. Even atheists sometimes turn to God when under fire. At conventional levels, spiritual life is usually associated with a group. Attendance at church or synagogue and observance of religious holidays and rituals such as baptisms, weddings, and funerals are a major focus of religious life. At this stage, concern is extended to the wellbeing of the group, whether it be the immediate family, the community, or an ethnic or religious identification. At post-conventional levels of development, beyond the conventional observance of social customs, the unfolding of the spiritual path requires self-awareness and familiarity with different ways of perceiving reality. Although the basic intuition of spirit can be discerned at any stage, this awareness is more easily integrated with rationality as a person grows into spiritual maturity (Wilber, 1997). 30 What ls Spiritual Intelligence? Further stages of development depend on the capacity to coordinate different perspectives and to extend compassionate concern to all beings. As the relationship between subjective, objective, and inter-subjective modes of consciousness comes into focus, insightful interpretations of experience can contribute to deepening practice. Although developing spiritual intelligence does not depend on a particular path or practice, it does depend on expanding consciousness to include a widening circle of empathic identification, sensitivity to subtle realities, and familiarity with various symbolic maps of consciousness. In our culture today, increasing numbers of people are embracing a spirituality based on a variety of practices drawn from more than one tradition (Wuthnow, 1998). Practice may include complex rituals or simply listening to the still, small voice that helps one align with the transcendent, whether this is conceived as the wu wei of Taoism, the effortless effort of Buddhism, or following the will of God. Following the will of God does not mean resignation or passively â€Å"going with the flow. † It means cultivating discernment, listening to the heart, and following inner guidance (Johnson, 1998). A spiritual path that leads to love, freedom, and wholeness is concerned with the wellbeing of the whole— the whole person, the whole human family, the whole planet, and the whole web of life. FAITH AND SPIRITUAL EXPERIENCE Symbolic images and archetypes can convey multiple levels of meaning to religious ceremonies and rituals, and myths and stories provide a context of meaning for events and transitions in life. For example, ancient stories and metaphors of transformation such as death and rebirth, awakening from the dream, or recovering buried treasure all symbolize developmental possibilities (Metzner, 1998). Recognizing stages of faith development as described by James Fowler(1995) in his classic work Stages of Faith seems particularly relevant to investigating spiritual intelligence. Fowler said that faith gives coherence and direction to our lives and enables us to face the inevitable difficulties of our existential condition. He pointed out that factors such as biological maturation, emotional and cognitive development, and cultural influences must be taken into account to understand faith development. Fowler’s (1995) six stages of faith span the spectrum of development from childhood to maturity: (a) In childhood, faith is based on fantasy and imagination; (b) in the mythic literal stage, stories are interpreted literally; (c) at the conventional stage, beliefs tend to be conventional and unexamined; (d) the individuated reflective stage is characterized by demythologizing and individual responsibility for values and beliefs; (e) the conjunctive stage, which usually emerges in midlife, involves a recognition of the unconscious and a more paradoxical understanding of truth; and finally (f) universalizing faith is inclusive of all being and free from ideological shackles. Although development does not necessarily progress in a neat, linear fashion from one stage to another, spiritual maturity implies adequately negotiating all these stages of faith. Spiritual experiences may be interpreted very differently by people at different stages of faith. Sacred rituals, art, and music are meant to evoke consciousness of spirit, but no form of expression can do more than point the way to a direct experience of transcendence. Furthermore, although deep experiences can be subjectively significant, they do not necessarily lead to a religious or spiritual life (Smith, 1993). On the other hand, given a supportive context for integration, a transcendent experience can have a powerful transformative effect. As Scott Richards (1999) observed in his address at the American Psychological Association, transcendent spiritual experiences often positively affect people’s psychological functioning and wellbeing. By changing people â€Å"from the inside out,† such experiences can reorient their values and significantly alter their worldviews. Deep spiritual experiences can certainly be life changing. Whether they are beneficial or not may depend, to a great extent, on the context in which they occur and how well they can be integrated with ordinary life. Discernment and insightful interpretation by a wise mentor or 30 What ls Spiritual Intelligence? counselor can help the process. In my own experience of working with people struggling to integrate spiritual experiences with ordinary life, a cognitive framework supporting the development of spiritual intelligence has been useful. In addition to an appropriate, comprehensive belief system and worldview, a supportive community and ongoing practice can also contribute to healthy integration. INSPIRATION AND PRACTICE Spiritual experience, like inspiration (Hart, 1998), is commonly associated with feelings of clarity, connection, opening, and energy. In art or other creative work, seeking inspiration can be a spiritual endeavor. To be inspired is to be in the spirit; to be dispirited is to feel separated and discouraged. When one is inspired by a work of art, a spiritual teacher, or a new insight, one feels refreshed, revitalized, and renewed. Spiritual growth often begins with inspiration. In Sufi teachings, for example, it is the inspired self that first tastes the joys of spiritual experience and begins to take genuine pleasure in prayer, meditation, and other spiritual activities (Fadiman Frager, 1997). A taste of creative inspiration can often encourage spiritual practice. Practice then becomes more attractive and compelling than worldly distractions. Spiritual practices can be defined broadly as intentional activities concerned with relating to the sacred. They usually include activities such as prayer, meditation, contemplation, and service (Wuthnow, 1998). The objective can be described in religious terms as a process of purification or in psychological terms as movement up Maslow’s hierarchy of needs (Walsh, 1999). Cultivating spiritual intelligence seems to call for a commitment to some form of spiritual practice. Roger Walsh (1999) described seven practices common to world religions that foster opening the heart and mind and help people cultivate some of these qualities. He discussed motivation for spiritual growth and the universal desire for happiness, emotional transformation for healing old wounds and cultivating love and gratitude, ethical living for peace of mind, attentional training for concentration, the awakening of spiritual vision, and wisdom and service, Integral practice refers to disciplines derived from many traditions that integrate body, emotions, mind, and spirit (Murphy Leonard, 1995). These practices expand awareness of wholeness and the intimate relationship between mind and matter, body, soul, and spirit. By enhancing awareness and cultivating sensitivity to inner realms of experience, practices such as yoga, meditation, psychotherapy, vision quests, journaling, music, and movement contribute to the development of spiritual intelligence. Some practices focus on the exploration of subtle realms of consciousness, as in the Christian â€Å"discernment of spirits. † Others aim for clarity that transcends form, whereas other s reach for transcendence of form and formlessness in a non-dual perception of reality as a whole. Contemplative practices range from simple reflection to deep meditative awareness that transcends thought altogether. Today, many people are making an effort to weave the deep experiences of silence and harmony attained in contemplation into the fabric of daily life. Spiritual intelligence facilitates the integration of subjective insights and illuminations with ways of being and acting in the world. SPIRITUAL INTELLIGENCE AND PSYCHOLOGICAL HEALTH Spiritual intelligence can generally be associated with psychological health, although some forms of spirituality may be dysfunctional or pathogenic (Deikman, 1990). When spiritual beliefs foster denial and projection and contribute to fear and conflict, they can be destructive and seriously problematic. For example, when a cult leader exerts control over people through manipulation of fear and guilt, the community may exhibit the characteristics of a dysfunctional 30 What ls Spiritual Intelligence? family. It can sometimes take a person years to recover from having made a spiritual commitment without discernment. Conventional religion often provides a person with a sense of security and belonging, serving as a social support to its members. Among those who have been disillusioned by conventional religion, spirituality is more likely to be inner directed. A person may still belong to a group, but with the development of spiritual intelligence the circle of empathic identification expands to all people and takes the well-being of the whole into account. When we recognize our interconnectedness and interdependence, it becomes possible to view the world from multiple perspectives. Developing spiritual intelligence includes and transcends personal growth, extending to the farther reaches of healthy psychological development. It begins with cultivating authenticity and self-awareness and develops with practice to a concern for all beings. Some personal characteristics that could be associated with spiritual intelligence are the traditional virtues of veracity, humility, and charity, which could also be described as authenticity, respect for differences, and the willingness to engage in service to others. Well-developed spiritual intelligence could also be associated with the absence of defensiveness and hostility as well as an inclination to kindness and generosity. Of course, these traits can also be found in psychologically healthy people who do not consider themselves particularly spiritual. In other words, they can be considered necessary but insufficient conditions for spiritual intelligence. SPIRITUAL INQUIRY Following are some examples of how spiritual intelligence can be discerned in connection with different areas of inquiry. Scientific inquiry. Research into spirituality is now under way in a variety of fields, including medicine, psychology and thanatology. Applying spiritual intelligence to all areas of inquiry means reexamining beliefs and assumptions about reality and deepening our inquiry to include subjective as well as objective perspectives. Just as information is necessary but not sufficient for scientific knowledge, knowledge is necessary but not sufficient for wisdom. Spiritual choices. The wide assortment of spiritual teachings that is now available at any bookstore confronts anyone seeking spiritual guidance with many choices. When the marketplace is flooded with information of variable quality, each person must sort out what is relevant and valuable from that which is seductively entrapping (Anthony et aI. , 1987). Spiritual intelligence could enable a person to recognize what really matters (Schwartz, 1995). Relationships. In addition to deepening primary love relationships, spiritual intelligence contributes to healing relationships in families and among friends and colleagues and helps people appreciate teachers and mentors. By integrating heart and mind, spiritual intelligence could help people recognize the power of forgiveness and enhance their capacity to give and receive love. In intimate relationships, spiritual intelligence helps us learn from our mistakes and make wise choices. Parenting. Early childhood experiences of spirituality can have a long-lasting effect (Hoffman, 1992). A child learns the basic elements of spiritual intelligence while exploring the inner world of imagination. For example, understanding the meaning of symbols can help both adults and children appreciate metaphors and stories. Solitude. Discovering the value of periods of silence and solitude seems essential to the work of spiritual inquiry. Periods of solitude, whether in nature or in retreat, can often help a person come to terms with the existential realities of aloneness, freedom,. and death. 30 What ls Spiritual Intelligence? Varieties of spiritual experience. Any discussion of spiritual intelligence would be incomplete without acknowledging the wide range of spiritual experiences. Such experiences can offer significant insights, yet interpretations are inevitably shaped by beliefs and successful integration depends on both cognitive and emotional factors. Self-concept. Investigation of personal beliefs about who and what we think we are is an important part of spiritual inquiry. The teachings of the Indian sage Ramana Maharshi (2000) focus on a single question, â€Å"Who am I? † Sustained meditation on this question is meant to bring youth a state of self-realization and abiding peace and happiness. Many spiritual teachings encourage a person to disidentify from the ego, recognizing that the self-centered demands of the ego never satisfy the soul. The self can also disidentify from thoughts, feelings, and sensations and simply witness whatever arises in awareness. Buddhist teachings point out that any selfconcept can be deconstructed. THE SPIRITUAL QUEST A person on a spiritual path may identify with being a soul n a quest for meaning rather than an ego in pursuit of personal power. The soul is usually identified as the innermost, essential part of oneself(Vaughan, 1995). The quest may focus on a search for truth or enlightenment or on the r ealization of one’s true nature. Some people choose to make a commitment of devotion to a teacher or a particular path that promises to fulfill the quest, whereas others prefer to follow a more solitary path of individuation. At one time, the spiritual quest presumably required renunciation of secular concerns. Today, it is more likely to be undertaken as an effort to balance and integrate the psychic forces that exist inside us (Moody, 1997). Although questing is an integral part of deepening awareness and cultivating spiritual intelligence, one can easily get lost in the quest, always searching for the next teacher or method that promises liberation. There is a time to seek, a time to practice, and a time to let go and let be, simply deepening silence. Sometimes one form of practice may be more compelling than another. Spiritual intelligence can help a person discern what is most appropriate at a given time. When the quest is fulfilled in a sense of illumination that brings insight into the meaning of life and a state of contentment ensues, the change may be temporary or it may have a lasting, transformative effect (Moody, 1997). Contentment is not to be confused with complacency or withdrawal. A soul that rests in contentment may regard everything in life as an opportunity for learning. In Sufism, the contented self accepts both joy and suffering without complaint (Fadiman Frager, 1997). The contented self is drawn to the practice of contemplation. In the words of the Christian mystic St. Teresa of Avila, You may think. . . that the soul (in the state of Union) should be so absorbed that she can occupy herself with nothing. You deceive yourselves. She turns with greater ease and ardor than before to all that which belongs to the service of God, and when these occupations leave her free again, she remains in the enjoyment of that companionship. as cited in Fontana, 1999, p. 5) When the soul is at rest in the peace that passes understanding, everything is perceived as grace and the heart overflows with gratitude and reverence for life. The mind that is intentionally trained in spiritual practice is closely connected to the heart and open to the world. According to Tibetan B uddhism, when the mind is calm, the sense of freedom and well-being that arises is not dependent on external circumstances. When the wisdom of the mind has been unveiled in the spiritually awakened person, boundless compassion for all sentient beings arises spontaneously (Wallace, 1999). 32 What Is Spiritual Intelligence? Practice that nurtures spiritual intelligence can be found in all the wisdom traditions and in all walks of life. Some individuals whose lives have inspired others to undertake the quest are famous, such as the Dalai Lama, Mother Teresa, or Thomas Merton. Many others are inconspicuous and prefer to remain anonymous. Three of my teachers, a Christian, a Buddhist, and a shaman, all shunned publicity and public recognition. They have touched many lives, simply demonstrating spiritual intelligence by being who they are. Spiritual intelligence helps us appreciate the value of different teachers at various stages on the path. INTEGRATING SPIRITUAL INTELLIGENCE A variety of integral visions seem to be emerging from the chaotic disintegration of postmodernism. These integral visions— such as Ken Wilber’s (1998) work on the integration of science and religion; humanistic and transpersonal theories integrating physical, emotional, mental, and spiritual aspects of wellbeing; cross-cultural integral practices; and the common work of integrating the inner life of mind and spirit with action in the world—all point to a new appreciation of integration as a key to healing and wholeness. An integral view of spiritual intelligence subsumes multiple intelligences and looks at spiritual intelligence in the context of a person’s whole life. It is not enough for a person to claim spiritual knowledge if it is not expressed in the world through wisdom, compassion, and action. Integrating spiritual intelligence means living in accordance with one’s core beliefs. This integration reinforces a sense of purpose, whereas fragmentation leads to alienation and despair. I have seen many people awaken to a sense of gratitude and meaningful purpose when they do the inner work required for developing spiritual intelligence. Many questions remain to be explored. What can we expect from developing spiritual intelligence? What are the costs and benefits associated with spiritual freedom? What indicators of spiritual maturity can serve as guideposts on the path? In the unfolding story of human evolution, spiritual inquiry reflects the perennial quest for wisdom that gives life meaning. Integrating spiritual intelligence helps us deepen the quest and expand our vision of possibilities. REFERENCES Anastoos, C. (1998). Humanistic psychology and ecopsychology The Humanistic Psychologist, 26, 3-4. Anthony. H. , Ecker, B. , Wilber, K. (Eds. ). (1987). Spiritual choices. New York: Paragon House. Aurobindo, 5. (1976). The synthesis of yoga (3rd ed. ). Pondicherry, India: Sri Aurobindo Ashram Press. Boyle, P (1999). 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