Printed in the Winter 2026 issue of Quest magazine.
Citation: Keene, Douglas "Searching for Intelligent Life" Quest 114:1, pg 10-11
Douglas Keene
National President
Today it is very common to hear conversations about intelligence. What exactly do we mean by this word? A broad definition is the ability to learn, understand, and apply knowledge in the context of one’s environment. It is the ability to think abstractly, often in a measurable way. We speak of intelligence tests, natural intelligence, artificial intelligence, collecting intelligence, the intelligence community (headed by a director of national intelligence), and many other forms.
In recent decades, it’s been realized that there are multiple types of intelligence, which may vary significantly from individual to individual. In his landmark book Frames of Mind: The Theory of Multiple Intelligences, published in 1983, developmental psychologist Howard Gardner posits eight different types of intelligence: linguistic intelligence, logical-mathematical intelligence, musical intelligence, bodily-kinesthetic intelligence, spatial intelligence, interpersonal intelligence, intrapersonal intelligence, and naturalistic intelligence. (Since then, others have suggested additional categories.) The first two of these are most valued in traditional education, but the others, which may be more subtle and less easily tested, are extremely valuable in many life pathways. Each of us has strengths that apply to different realms of human experience, and each of us may vary in “intelligence” in different situations, depending on our nature and circumstances.
The French novelist and dramatist François Mauriac wrote, “The highest sign of intelligence is doubt,” reflecting the fact intelligence is not simply an accumulation of knowledge that can be parroted but something that needs to be integrated and understood if it is to be of value. This processing of information, be it mental, emotional, musical, or intuitive, enables us to understand and arrange our thoughts.
Lao Tzu, the Chinese philosopher and author of the Tao Te Ching, noted, “Knowing others is intelligence; knowing yourself is true wisdom. Mastering others is strength; mastering yourself is true power.” Here we see that intelligence is an instrument for taking external data, objective or subjective, and synthesizing it into a meaningful interpretation.
H.P. Blavatsky, in a short paragraph titled “The Golden Stairs,” lists “an eager intellect” as one step to divine wisdom. Our intellect is not to be abandoned but enhanced, as long as we are aware of the limitations inherent in relying on the intellect alone. Acuity of concepts is one facet of the mental body, but an analytic approach must be supplemented by other modalities, not the least of which is a “pure heart.” How to weigh and value each encounter must be learned from a higher perspective than mere human intelligence can offer. Our higher intuitive nature can best offer an integrated view. If we can sense how to balance each situation, we are likely to derive a more useful viewpoint.
Some of the other suggested types of intelligence are spiritual, existential, and moral. Spiritual intelligence can be defined as an aptitude for spiritual thinking, usually consisting of wisdom, compassion, and purpose.
In her book The Spiritual Life, Annie Besant wrote about spiritual intelligences: “As our eyes become clearer and we recognize these many grades of Spiritual Intelligences, we will realize that some of them are embodied around us. By recognizing Those that are greater than ourselves, we will be able to climb upward step-by-step until we see the greater Ones beyond these; and the greater Ones still beyond. For this path of spiritual progress by way of devotion, every step opens up new horizons.”
As Besant indicates in this passage, spiritual intelligence can also be defined in terms of spiritual entities, such as angels and devas. This points to a realm that is beyond human intelligence but still exists in our phenomenal world.
HPB describes intelligence as part of the upper triad related to manas, or mind, as in this table from The Key to Theosophy:
THE UPPER IMPERISHABLE TRIAD.
|
Manas—a dual principle in its functions |
Mind, Intelligence: which is the higher human mind, whose light, or radiation links the Monad, for the lifetime, to the mortal man. |
The future state and the Karmic destiny of man depend on whether Manas gravitates more downward to Kama rupa, the seat of the animal passions, or upwards to Buddhi, the Spiritual Ego. In the latter case, the higher consciousness of the individual Spiritual aspirations of mind (Manas), assimilating Buddhi, are absorbed by it and form the Ego, which goes into Devachanic bliss. |
Emphasis Blavatsky’s.
All of us possess this higher mind. Developmentally, we may be less aware of it than of the lower mind, which we use to meet our daily needs and desires, but this higher part of our intelligence is often a vehicle of our higher aspirations. The will that is compassionate and selfless is derived from a higher awareness: the manas that is part of the triple monad, the imperishable and immortal Self. Whether it manifests as a distant voice or a core directive, it is nonetheless there. In Light on the Path, Mabel Collins describes it as “the song of life.” She notes that we should “look for and listen to it first in your own heart.” If we do not find it, she counsels us to “look deeper. If again you are disappointed, look deeper again.” We know that it exists, even if at present mostly hidden. It is waiting to be recognized.
In light of the theme of this issue, perhaps a few words should be said about artificial intelligence (AI). Once in the realm of science fiction, AI is increasingly affecting our lives. We can create machines that replicate and even surpass human thought, but is this truly intelligence if it requires programming, experience, adjustment, and ongoing learning?
Many would claim that for all practical purposes, artificial intelligence is not radically different from the human experience. Nevertheless, the machine, no matter how realistic or how advanced, is a processor and does not (and cannot) contain the aspects of humanity that make it alive. Where does manas reside in the computer? Where is buddhi? Does this intelligence’s life transition when the software expires?
The risk of AI taking over civilization (a widespread concern today) seems low, unless we let it. The bigger risk appears to be overdependence on AI for human interaction, knowledge, aspirations, and projects. We risk losing our capacity for creativity, rigorous thought, and innovation, and perhaps even our very humanity, should we become entirely reliant on these sources.
The potential (and expected) role for artificial intelligence in the next decade is tremendous. But like many of the intelligences outlined in this article, AI can either be an instrument of service or create a burden of servitude if we fail to contain it. The choice is ours. Will we have the intelligence to choose wisely?