Nirmay Dissertation

RELATIONSHIP BETWEEN RIGIDITY, VALUES AND SPIRITUAL INTELLIGENCE
OF URBAN STUDENTS AND GURUKUL STUDENTS
DISSERTATION SUBMITTED AS A PARTIAL FULFILMENT OF THE REQUIREMENT

OF THE DEGREE OF
M.A. CLINICAL PSYCHOLOGY
Submitted by: Supervised by:
M.A. Clinical Psychology

Enrollment No.
2021-2023
AMITY INSTITUTE OF PSYCHOLOGY AND ALLIED SCIENCES
Amity University, Noida, Uttar Pradesh
2023
CERTIFICATE
This is to certify that (your name) a student of MACLP (MA Clinical Psychology), Semester IV
(Enrollment no. ……….., 2021-2023 batch) of AIPS (Amity institute of Psychology and Allied
Sciences), Amity University, Noida. She has completed her dissertation titled, ‘Relationship
between Rigidity, Values and Spiritual Intelligence of Urban students and Gurukul students’,
under my supervision for the fulfillment of the degree of Master of Psychology in AIPS, AMITY
UNIVERSITY. It’s an original piece of research work and no part of this dissertation has been
submitted for any other degree of any other University to the best of our knowledge. This is also
to certify that the statement made by her is correct to the best of my knowledge.
May, 2023
Signature
(name of the guide, designation, AIPS)

DECLARATION
I, (your name), hereby declare that the work embodied in this Master’s dissertation is my own
authentic work carried out by me under the supervision of Assistant Professor,……(her/his
name)…., during the fourth semester of my course, M.A. in Clinical Psychology, 2021-2023, at
AIPS, Amity University, Noida. The matter embodied in this dissertation has not been submitted
for the award of any degree or diploma.
I also declare that I have faithfully acknowledged, give credit to and referred to the research
workers wherever their work has been cited. I further certify that I have not willfully lifted up
some other’s works, paragraph, data results and the like reported in journals, books, magazines,
reports, dissertations, these etc. or available at websites an included them in my dissertation and
cited as my own work.
May,2023
Signature
(your name)
M.A. Clinical Psychology
2021-2023
Enrollment no.
AIPS, AUUP, Noida

ACKNOWLEDGEMENT
I would like to take this opportunity to express my sincere gratitude to AIPS at Amity
University, Noida, for giving me this wonderful opportunity as a result of the successful
completion of my dissertation.
I would like to start by expressing my sincere gratitude to my outstanding guide,…(her/his

name)…., an assistant professor in the department of psychology at AIPS at Amity
University in Noida. She has been a constant and a source of support. She has given me a lot
of time and advice that has helped me stay motivated. Being able to work with her was both
a privilege and an honour.
I would want to express my sincere gratitude to all of the study participants who so kindly
shared time, experiences, and thoughts. Their interest in participating in my research was
essential to our project's success, and I am incredibly appreciative of their participation.
Overall, without the assistance and participation of so many people, this research would not
have been possible. I owe a debt of gratitude to everyone who made this effort possible, and
I hope that my research will be useful to the field.
ABSTRACT
The purpose of the study was to investigate the relationship between and level of Values,
Rigidity and Spiritual Intelligence among Urban students and Gurukul students. Through
purposive sampling sample size of 50 gurukul students and 50 urban students were taken (age
18-21yrs). With the help of Independent sample t test, Findings suggested that there is a
significant difference (p<.05) in spiritual intelligence and rigidity with a mean score of gurukul
students being higher in spiritual intelligence and higher in rigidity than urban students.
Furthermore, a significant difference was observed in the theoretical, economic, aesthetical,
political, and religious dimensions of value (p<.05) with the scores of gurukul students being
higher than urban students. No significant difference (p>.05) was there in the social dimension of
value. Through correlation, it was found out that, in urban students, Spiritual intelligence had a
significant, positive relationship with all the dimensions of values except social value dimension.
Rigidity had a significant positive relationship with only two of the value dimensions, which
were Theoretical value dimension (p<.01) and Social value dimension (p<.01). There was no
significant relationship found to be between Rigidity and Economic value dimension, Aesthetical
value dimension, Political value dimension and Religious value dimension (p>.01). There was a
significant positive association of spiritual intelligence with rigidity (p<.01). Through
correlation, it was found out that, In Gurukul students, Spiritual intelligence had a significant,
positive relationship with all the dimensions of values. Rigidity had a significant positive
relationship with only three of the value dimensions, which were Theoretical value dimension
(p<.01) and Social value dimension (p<.01) and Religious value dimension (p<.01). There was
no significant relationship found to be between Rigidity and Economic value dimension,
Aesthetical value dimension and Political value dimension (p>.01). There was no significant
relationship between Spiritual Intelligence and Rigidity.
Keywords: Spiritual Intelligence, Values, Rigidity, Correlation

Chapter 1
Introduction
Rigidity
In psychology, rigidity or mental rigidity alludes to a determined powerlessness to yield or a

refusal to see the value in someone else's perspective or feelings described by an absence of
sympathy. It can likewise allude to the propensity to perseverate, which is the failure to make
progress with propensities and the powerlessness to alter ideas and mentalities once created.
A particular illustration of rigidity is practical fixedness, which is a trouble considering new

purposes for recognizable items.
Albert Einstein said that: "the brain that opens up to a novel thought always avoids its unique
size". Be that as it may, opening the brain is a muddled activity, substantially more than we're
willing to concede.
Mental rigidity starts to be worked from birth, as a matter of fact. Each learning opens new
entryways as well as closes others. As we grow up and shape our own image of the world, we fill
ourselves with generalizations, convictions and biases extremely challenging to be taken out. In
any case, mental rigidity doesn't allude just to thoughts, however most importantly, to the
perspective.
Mental rigidity transforms us into detainees, decline our versatility, imagination, suddenness and
energy. We stay attached to old examples that hold us back from developing mentally and
inwardly.
Individuals who are intellectually unbending are those that, as a matter of fact:
- Think there is only one "right way" of getting things done.
- Expect that their viewpoint is the main right and that the rest is off-base.
- Are not open to change on the grounds that are frightened of it.
- Grip to the past and decline to continue on.
However, assuming anything portrays individuals with mental rigidity is the longing to be right
no matter what. They don't understand this wish is very harming, on the grounds that the
possibility being incorrectly and commit errors is really our fundamental device for learning and
developing.
We can't develop, we can't absorb new information, either at scholarly or close to home level, on
the off chance that we don't understand that what we knew or thought before was off-base, or
possibly lacking. Being incorrectly turns out to be then a sort of freedom, while mental rigidity
and the craving to be correct possibly conceal the apprehension about what might occur in the
event that we were more liberated, if we really think it wise to concede our errors and go past.
As a matter of fact, one of the principal qualities of individuals who have specific mental
adaptability, is definitively to have the option to understand that off-base choices are not "terrible
choices", on the grounds that eventually, any choice is great in the event that followed by another
choice we can exploit. Mental adaptability is unequivocally realizing that any choice we take
generally open up before us a universe of conceivable outcomes. Hence, mental adaptability
implies commit errors, don't fear blunders and embrace and attempt to see new things or
perspectives unique in relation to our own.
Rigidity can appear in different ways across various areas of psychology. The following are a
couple of models:
Cognitive rigidity: This alludes to a propensity to think in unbending, resolute examples and
challenges in moving cognitive sets. Individuals who show cognitive rigidity might experience
difficulty thinking about elective points of view, taking care of issues inventively, or adjusting
their reasoning to new circumstances.
Emotional rigidity: Emotional rigidity includes a restricted scope of emotional reactions and
trouble directing feelings. People with emotional rigidity might battle to communicate or
perceive various feelings, have a tight emotional collection, or find it trying to adjust their
emotional reactions to various social settings.
Behavioral rigidity: Behavioral rigidity alludes to a resolute adherence to schedules, ceremonies,

or propensities. Individuals with behavioral rigidity might experience issues adjusting to changes
in their current circumstance, may become restless or upset when schedules are disturbed, and
may show dreary or formal ways of behaving.
Relational rigidity: Relational rigidity alludes to challenges in framing and keeping up with
connections because of resolute correspondence designs or an absence of flexibility in friendly
interactions. People with relational rigidity might battle with split the difference, have unbending
assumptions for other people, or experience difficulties in adjusting their correspondence style to
various social settings.
Rigidity can have both positive and negative viewpoints. At times, adherence to rules and
schedules can be valuable, giving solidness, consistency, and a feeling of safety. In any case,
over the top rigidity can obstruct self-improvement, critical thinking skills, and relational
connections.
Restorative methodologies like cognitive-behavioral therapy (CBT) and acceptance and

commitment therapy (ACT) can assist people with rigidity foster greater adaptability in their
reasoning and conduct. These intercessions plan to challenge inflexible convictions, advance
cognitive rebuilding, energize viewpoint taking, and work with versatile reactions to new
circumstances.
Values
Values are assimilated cognitive designs that guide decisions by bringing out a feeling of
essential standards of good and bad (e.g., virtues), a feeling of needs (e.g., individual
accomplishment versus bunch great), and make a readiness to make meaning and see designs
(e.g., trust versus doubt). Like other cognitive builds, values can be learned at the singular level.
Nonetheless, while it is surprising to examine perspectives as a group level peculiarity, values
are manageable to examination at the cultural or bunch level. That is social orders, societies, and
other gatherings have esteem based standards, needs, and rules, which portray what individuals
should do in the event that they are to do the 'right,' 'moral,' 'esteemed' thing. A general public,
ideological group, or district can be portrayed as having moderate or liberal values, customary or
moderate values, strict or common values, and so on.
Values should impact conduct and individuals are dubious of others assuming they suspect that
they hold unique values to some extent in view of the assumed connection among values and
conduct. Realizing an individual's worth framework gives a sense that one likewise understands
what the person will do in a specific circumstance or across circumstances. Despite the
compelling conviction that values anticipate conduct, the impact of values on conduct is liable to
situational requirements and affordances. That is, if activated or made notable, individual values
are connected with conduct and decisions yet not really in any case. Be that as it may, on the off
chance that values don't ring a bell, they are improbable to impact judgment and conduct.
Societies might be said to give concrete and social epitomes of values. Subsequently, if social
values are prepared or made striking, they moreover anticipate conduct and selections of
gatherings and somewhat, of people inside these gatherings. Whether social prompts (e.g., the
public banner) prompt applicable values might rely upon whether their appearance in setting
appears to be mediocre or an undeniable endeavor to signal a specific worth reaction. Some sorts
of values, those that structure the premise of moral decisions, seem to affect judgment, impacting
how individuals feel about a point, circumstance, or decision independently from their cognitive
assessment of the subject, circumstance, or decision. Accordingly values can sign emotional
(feeling) as well as cognitive (thinking) reactions. The impact of values on decisions and conduct
should be visible whether the worth is unequivocally some portion of the direction or not. That
is, a worth can be related with a decision without the affiliation being made explicit.
Values can fluctuate across people and societies, and there are various ways of ordering and
characterize them. Here are a few normal sorts of values that are frequently examined:
Individual Values: These values relate to a singular's very own objectives, inclinations, and
desires. They are revolved around oneself and reflect what is critical to a singular's self-
improvement, prosperity, and joy. Models incorporate independence, innovativeness,
accomplishment, experience, and self-awareness.
Relational Values: Relational values center around connections and social interactions. They
guide people in their interactions with others and impact their conduct in friendly settings.
Models incorporate sympathy, empathy, regard, respectability, genuineness, trust, and
participation.
Virtues: Virtues are worried about moral standards and standards of good and bad. They guide
people's feeling of decency, equity, and respectability. Models incorporate trustworthiness,
honesty, reasonableness, obligation, and equity.
Otherworldly Values: Profound values are connected with people's convictions and practices in
regards to otherworldliness, religion, or a higher power. They might include looking for
significance, reason, and greatness throughout everyday life. Models incorporate confidence,
inward harmony, association, congruity, and appreciation.
Social Values: Social values mirror the common convictions, standards, and customs of a
specific culture or society. They shape aggregate ways of behaving, mentalities, and social
practices inside a particular gathering. Models incorporate community, independence, custom,
family-orientedness, and regard for power.
Work Values: Work values are explicitly connected with a singular's mentalities and convictions
about work and vocation. They impact vocation decisions, work satisfaction, and the significance
people put on angles, for example, accomplishment, independence, balance between serious and
fun activities, and expert turn of events.
Ecological Values: Ecological values are centered around people's mentalities and worries about
the common habitat. They reflect convictions about preservation, supportability, and the
obligation to safeguard and save the climate for people in the future.
It's vital to take note of that these classes are not fundamentally unrelated, and values can cover
or fall into various classifications. Moreover, people might focus on specific values over others,
prompting varieties in the significance and articulation of values among various individuals.
Spiritual Intelligence
Spiritual intelligence is a higher element of intelligence past the inner self that approaches the
full grown characteristics and high level capacities of the genuine self, as shrewdness, sympathy,
honesty, happiness, love, innovativeness, and harmony. Spiritual intelligence uncovers a more
profound feeling of significance and reason, and works on an extensive variety of significant
fundamental abilities and work abilities
Spiritual intelligence (SQ) is an idea that alludes to the ability to understand, use, and coordinate
spiritual and otherworldly parts of life into one's reasoning, conduct, and dynamic cycles. It goes
past conventional thoughts of intelligence and includes a more extensive understanding of human
life, reason, and interconnectedness.
Here are a few vital viewpoints and characteristics related with spiritual intelligence:
Consciousness of the extraordinary: Spiritual intelligence includes a mindfulness and

acknowledgment of aspects past the physical and material world. It incorporates an
understanding of the interconnectedness of all things and an acknowledgment of a higher power
or widespread cognizance.
Internal insight and instinct: Spiritual intelligence underlines the turn of events and usage of
inward insight and instinct as wellsprings of direction and knowledge. It includes paying
attention to and confiding in one's internal voice, instinct, and higher self.
Significance and reason: Spiritual intelligence tries to investigate and understand the more
profound significance and motivation behind life. It includes considering existential inquiries,
seeing as private significance, and adjusting one's actions and decisions to a bigger feeling of
direction.
Moral and moral way of behaving: Spiritual intelligence underscores moral and moral conduct in
light of general standards of sympathy, thoughtfulness, trustworthiness, and equity. It includes
adjusting one's actions to a feeling of interconnectedness and obligation toward others and the
climate.
Incorporation of spiritual and common viewpoints: Spiritual intelligence accentuates the

coordination of spiritual bits of knowledge and standards into daily existence. It includes
overcoming any issues between spiritual encounters and practical application, bringing
spirituality into connections, work, and different life spaces.
Rising above inner self centeredness: Spiritual intelligence includes rising above inner self
focused thinking and developing a feeling of modesty, give up, and magnanimity. It includes
perceiving and rising above one's own restrictions, connections, and wants.
Association with others and the world: Spiritual intelligence perceives the interconnectedness
and reliance, everything being equal. It includes developing sympathy, compassion, and a feeling
of solidarity with others and the normal world.
It's vital to take note of that spiritual intelligence is a generally ongoing idea and isn't generally
acknowledged inside the area of psychology. A few pundits contend that the idea needs
observational approval and operationalization. In any case, defenders propose that creating
spiritual intelligence can add to self-awareness, prosperity, and a more profound feeling of
significance and satisfaction throughout everyday life.
Here are a few extra viewpoints on spiritual intelligence:
Numerous aspects: Spiritual intelligence is frequently depicted as having different aspects or

parts. For instance, Danah Zohar and Ian Marshall, who instituted the expression "spiritual
intelligence," proposed four aspects: basic existential reasoning, individual importance creation,
supernatural mindfulness, and cognizant state extension. These aspects envelop various parts of
spiritual intelligence, including self-reflection, seeing as importance, interfacing with the
extraordinary, and expanding cognizance.
Improvement and development: Spiritual intelligence isn't viewed as a decent quality however
can be created and developed after some time. Very much like different types of intelligence, it
tends to be improved through learning, self-reflection, care practices, contemplation, strict or
spiritual practices, and openness to various philosophical and spiritual lessons.
Covering ideas: Spiritual intelligence imparts shared characteristics to other related ideas, like
emotional intelligence (EQ) and social intelligence (SQ). These intelligences are viewed as
interconnected and integral. Emotional intelligence includes the capacity to understand and deal
with one's feelings and the feelings of others, while social intelligence relates to the capacity to
explore social circumstances and understand social elements. Spiritual intelligence adds one
more layer by incorporating more extensive existential and otherworldly angles.
Social and strict variety: Spiritual intelligence can show contrastingly across societies and strict
practices. Various societies and conviction frameworks might underscore specific spiritual
practices, customs, or values. Accordingly, spiritual intelligence ought to be perceived and
concentrated on inside the social and strict settings in which it is implanted.
Applications and advantages: Creating spiritual intelligence has been related with different
expected benefits. These incorporate expanded prosperity, versatility, internal harmony,
upgraded critical abilities to think, more prominent sympathy and empathy toward others, further
developed direction, and a feeling of direction and satisfaction throughout everyday life. It can
likewise add to self-awareness, moral initiative, and a more comprehensive way to deal with life
and work.
In psychology, the idea of spiritual intelligence (SQ) has acquired consideration as a possible
part of human intelligence and prosperity. While customary speculations of intelligence center
principally around cognitive capacities, spiritual intelligence stretches out the idea of intelligence
to incorporate the spiritual and otherworldly components of human experience.
It's critical to take note of that spiritual intelligence is a generally new and developing idea inside
the area of psychology, and there are alternate points of view and ways to deal with
understanding and estimating it. A few therapists and scientists view spiritual intelligence as a
particular type of intelligence, while others consider it as a more extensive system that integrates
parts of existing intelligences, like emotional intelligence and social intelligence.
Chapter 2
Review of Literature
Rokeach (1973) conducted a study on the nature of human values. This book is concerned with
the problem of human values. The findings reported here suggest that the concept of values,
more than any other, is the core concept across all the social sciences. It is the main dependent
variable in the study of culture, society, and personality, and the main independent variable in the
study of social attitudes and behavior. This book is written for two audiences. First, it is intended
for colleagues in all the social science disciplines and in philosophy and religion as well. Second,
it is intended as a textbook in courses on human values which, paradoxically, do not yet exist in
most college and universities.
Bales and Couch (1969) conducted a study on The Value Profile: A Factor Analytic Study of
Value Statements. The Value Profile is a universally useful stock of values produced for use in
research on relational relations. 800 and 72 worth explanations were gathered from trial of
values, character tests, hypothetical medicines of values, and articulations made by subjects in
bunch conversations. A variable examination of 143 things addressing all worth positions
yielded four symmetrical elements: I, Acknowledgment of Power; II, Need-decided Articulation
versus Esteem decided Restriction; III, Equalitarianism; and IV, Independence. The fundamental
component space is by all accounts consistent with that got by Morris, and others, and gives a
method for relating existing hypothetical characterizations of significant worth situations to one
another.
Dudley (1981) conducted a study on Behavioral Manifestations Of Psychological Rigidity: A
Cross-Cultural Perspective. This study viewed at the factors of culture and rigidity as they
appeared in character and conduct trying to outline a few similitudes and contrasts between
differing dark societies. The connection between character factors and nonverbal way of
behaving was likewise inspected. Character rigidity was estimated by the California F Scale and
the Breskin Rigidity test. Conduct rigidity was estimated by noticing contrasts between societies
in nonverbal way of behaving, explicitly, body direction, broad arm developments, relational
distance and number and length of looks. Ninety original dark female understudies, 30 from
every one of the African, West Indian and Afro-American societies were recorded in dyads,
having a conversation. The ways of behaving were scored from the tapes by pretrained judges.
Interscorer reliabilities of .94 to 1.0 were gotten. It was estimated that on all actions, Afro-
Americans would be least unbending, West Indians fundamentally more so and Africans
altogether the most inflexible of the three gatherings.
Mythili and Nirmala (1982) conducted a study on The relationship of behavioral rigidity to
obsessive-compulsiveness and authoritarianism. Estimated that social rigidity would be
emphatically connected with fanatical impulsiveness and tyranny. 66 junior postgraduate
students finished the Trial of Conduct Rigidity, the PT scale (Psychasthenia) of the MMPI,
California F Scale, and Raven Standard Moderate Grids. Results support the speculation. The
item second relationships of composite and engine mental rigidity were fundamentally connected
with over the top habitualness. A huge relationship was likewise found among tyranny and
conduct rigidity.
Volhardt (1990) conducted a study on Rigidity: A Comparison By Age and Gender. This study
looked at character rigidity in youthful grown-ups (ages 17 to 21), more established grown-ups
(21 to 72), male and female gatherings. A likelihood test of 295 junior college psychology
students were managed a 39-thing, genuine misleading rigidity poll. The accompanying
examination speculations were formed: Rigidity is connected practically to mature and
orientation, with guys being more unbending than females, youthful being more inflexible than
old, and youthful male and youthful female gatherings being more unbending than old male and
old female gatherings. Proportions of focal propensity and scattering as well as one-followed t
tests were utilized to dissect the information. The accompanying huge contrasts at the .05 level
were found: The male gathering was more inflexible than the female gathering; and the youthful
male gathering was more unbending than the youthful female gathering. Since no tremendous
contrasts existed between old guys and old females, it was inferred that rigidity distinctions
might lessen with age.
Swanson and Wodarski (1982) conducted a study on An analysis of attitudinal rigidity in social
work students. Managed the Rehfisch Rigidity Scale to 87 alumni and 28 college understudies at
various places in their expert training to decide the correlation among rigidity and segment
factors. No tremendous contrasts were found among Ss at various phases of their scholastic
projects. Be that as it may, huge correlations were acquired among rigidity and race and
experience. Whites were somewhat more unbending than Blacks, and more youthful Ss were
more restless in friendly circumstances than were more established Ss
Feather (1988) conducted a study on Values, valences, and course enrollment: Testing the role of
personal values within an expectancy-valence framework. This study was a test of hypotheses
that concerned the enrollment decisions of 444 university students who enrolled in humanities,
social science, or science courses at Flinders University in South Australia. The following
predictions were developed within the framework of expectancy–value (valence) theory: (a)
Enrollment decisions would be related to the subjective value (valence) that students assign to
mathematics and English and to their self-concepts of ability in mathematics and English
(assumed to relect expectations of success); (b) valence measures would be related to underlying
value dimensions (restrictive control, intellectual orientation, and prosocial concern) derived
from subjects' ratings of the 18 instrumental values from the Rokeach Value Survey; and (c)
gender differences would occur in the responses of male and female students to the measures of
values and valences. In general, the results supported these predictions. The findings are
discussed in relation to previous research on gender differences in achievement patterns in
mathematics and English and in relations to assumptions about relations between expectations
and valences.
Schwartz (1992) conducted a study on Universals in the Content and Structure of Values:
Theoretical Advances and Empirical Tests in 20 Countries. This chapter addresses the universals
in the content and structure of values, concentrating on the theoretical advances and empirical
tests in 20 countries, and its four basic issues: substantive contents of human values;
identification of comprehensive set of values; extent to which the meaning of particular values
was equivalent for different groups of people; and how the relations among different values was
structured. Substantial progress has been made toward resolving each of these issues. Ten
motivationally distinct value types that were likely to be recognized within and across cultures
and used to form value priorities were identified. Set of value types that was relatively
comprehensive, encompassing virtually all the types of values to which individuals attribute at
least moderate importance as criteria of evaluation was demonstrated. The evidence from 20
countries was assembled, showing that the meaning of the value types and most of the single
values that constitute them was reasonably equivalent across most groups. Two basic dimensions
that organize value systems into an integrated motivational structure with consistent value
conflicts and compatibilities were discovered. By identifying universal aspects of value content
and structure, the chapter has laid the foundations for investigating culture-specific aspects in the
future.
Panek, Partlo and Romine (1993) conducted a study on Behavioral Rigidity between Traditional
and Nontraditional College Students. The Trial of Social Rigidity was regulated to a gathering of
Conventional (age ≤ 22 years) and Contemporary (age ≥ 25 years) undergrads to evaluate the
meaning of mean contrasts in rigidity scores between the gatherings. Investigation showed
tremendous contrasts between the gatherings on Character Perceptual Rigidity and the
Composite Rigidity Remainder, with the Contemporary students scoring as less unbending (more
adaptable). Inside each gathering, ladies were altogether less inflexible (more adaptable) on
Psychomotor Speed Rigidity and on the Composite Rigidity Remainder. Results contend against
the conviction that Forward thinking students find it challenging to change promptly to new
circumstances and errands and that rigidity increments with age. Further, inside the two
gatherings of students ladies scored as more adaptable than men. Ramifications of these
outcomes for advanced education are talked about.
Ferrari and Mautz (1998) conducted a study on Predicting perfectionism: Applying tests of
rigidity. Grown-up undergrads (N = 108; M age = 24.3 years old) finished complex proportions
of compulsiveness (self-situated, other-arranged, and socially-recommended hairsplitting) and
behavioral rigidity (attitudinal adaptability, psychomotor speed, and engine cognitive rigidity).
Attitudinal adaptability was adversely connected with every one of the three types of
hairsplitting, and engine cognitive rigidity was emphatically connected with self-situated
compulsiveness. Different relapse examinations demonstrated that demeanor adaptability and
engine cognitive rigidity were critical indicators of self-arranged hairsplitting, while mentality
adaptability alone was the huge indicator of socially-endorsed compulsiveness. No proportion of
rigidity was a critical indicator of other-situated hairsplitting. Subsequently, aspects of
hairsplitting might be anticipated with various proportions of cognitive-behavioral rigidity.
Ross, Schwartz and Surkiss (1999) conducted a study on Basic Individual Values, Work Values,
and the Meaning of Work. A theory of basic individual values is presented and applied in
studying work. Work goals or values are seen as expressions of basic values in the work setting.
Basic values imply four types of work values—intrinsic, extrinsic, social, and prestige. These
four types emerge in re-examinations of past research and in Study 1 of a representative Israeli
sample (N5 999). Inter correlations among these value types support theorising about the
structure of work values. Study 2 explores the meaning of work as a vehicle for goal attainment.
Spanish teachers (N5 193) and education students (N5 179) rated the importance of work and of
a comprehensive set of basic values as guiding principles. For the teachers, work apparently
serves to attain social stability and close social relations. For the students, work is associated
with these goals and with promoting personal interests, independence, and excitement. In
conclusion, we identify advantages of applying the theory of basic values to further studies of
work.
Egan et al. (2007) conducted a study on The role of dichotomous thinking and rigidity in
perfectionism. Perfectionism is a complex mental build that has been characterized in various
ways. Ongoing conceptualisations of perfectionism have involved isolating the develop into
positive and negative parts. Pessimistic perfectionism is related with high close to home misery
though certain perfectionism is related with positive effect and lower levels of trouble. Albeit
these qualifications have been made it stays hazy concerning how unmistakable the two parts of
perfectionism are especially with regards to their mental profiles. This study researched two
mental develops that have been hypothetically connected to perfectionism. Dichotomous
reasoning and rigidity were analyzed in three examples (40 clinical members, 111 competitors,
101 students). As guessed, the clinical example had the most elevated score on regrettable
perfectionism, in any case, no distinctions were seen between bunches on certain perfectionism.
Dichotomous reasoning arose as the variable generally prescient of negative perfectionism, and
was less unequivocally connected with positive perfectionism. These outcomes feature the
significance of dichotomous reasoning as a mental develop deserving of additional exploration to
grasp negative perfectionism. Suggestions for the improvement of mental treatment intercessions
for negative perfectionism are talked about.
Sajiv and Schwartz (2007) conducted a study on Cultural values in organisations: insights for
Europe. With the emergence of multicultural workplaces, understanding the impact of national
culture on organisations is essential. This paper examines how the values of the society in which
an organisation is nested affect the values of the organisation. We discuss three sources of
influence: the value culture in the surrounding society, the personal value priorities of
organisational members, and the nature of the organisation's primary tasks. We suggest that the
societal culture influences organisational values directly and also indirectly through its impact on
members' values and on the nature of organisational tasks. Implications for global management
in European organisations are discussed.
Saraglou and Garcia (2008) conducted a study on Individual Differences in Religion and
Spirituality: An Issue of Personality Traits and/or Values. Personality, in terms of both strict
personality traits (five factors) and their cultural adaptations (e.g., values), has systematically
been found to predict religion. This article focuses on three issues that still remain unclear:
predictiveness of personality facets versus the five factors; predictiveness of values versus
personality; and similarities and differences between religiosity and spirituality in their
associations with personality and values. We administered the NEO-PI-R, the Schwartz Value
Survey, and religious measures to Spanish students (N = 256). The personality facets provided
additional and subtler information than the five factors on individual differences in religion and
spirituality. When the overlap between personality and values was controlled for, values were
almost unique predictors of these differences. Spirituality shared with religion both a prosocial
tendency (with even some intensification) and conscientiousness, but not the emphasis on
conservation versus openness to change and to experience.
Amrai et al. (2011) conducted a study on Relationship between personality traits and spiritual
intelligence among university students. The current review analyzed the relationship between
character attributes and spiritual intelligence among college understudies. In this correlation
research, 205 understudies of College of Tehran were picked utilizing different bunch testing.
Then they finished character attributes poll NO-FFI (Costa and McCrae, 1992) and spiritual
intelligence scale (Ruler, 2008).Data were broke down utilizing Pearson correlation coefficient
through SPSS version16. Discoveries show that there is a negative connection among
Neuroticism and spiritual intelligence and positive connection between principles, pleasantness
and extroversion in like manner. Receptiveness had no connection with spiritual intelligence.
Likewise synchronic relapse shows that the three character qualities,/extroversion, honesty and
suitability make sense of 0/052 fluctuation of spiritual intelligence at the same time. As per the
discoveries, character qualities are factors that have an extensive job in individuals spiritual
intelligence.
Abadi et al. (2014) conducted a study on Study of the Spiritual Intelligence Role in Predicting
University Students’ Quality of Life. The point of the review is to explore the spiritual
intelligence job in foreseeing Quchan College understudies' personal satisfaction. To gather
information, an example of 143 understudies of Quechan College was chosen randomly selected
for 89-90 scholastic year. The instruments of the information gathering are World Wellbeing
Association Personal satisfaction (WHOQOL) and Spiritual Intelligence Survey. For dissecting
the information, the standard deviation, and Pearson's correlation coefficient in distinct level, and
in inferential level, the relapse test was utilized. The aftereffects of the review show that the
spiritual intelligence plays powerful part on anticipating personal satisfaction.
Anand (2014) conducted a study on Rigidity and adjustment among school children: Gender
study. In an emerging nation like India, ordinary issues are settled and manufactured out of
which greater part of issues are connected with small kids. More youthful age some of the time
attempts to get through the standards, the age bars and here and there attempts to change. Present
review analyzes the connection among rigidity and change among younger students. Test for the
review comprised of 150 students drawn from government schools of Rohtak and close by area
of Rohtak from Haryana State. The scales Aspects of Rigidity and Ringer Change Stock
(modified understudy structure) were controlled on school students. The information were
dissected by utilizing Pearson Item Second strategy for connection and t-test. Results show that
the connection between's the elements of rigidity and change has viewed as huge. Young men
and young ladies didn't vary essentially in rigidity. Be that as it may, the massive contrast in
change has been noticed. keywords: rigidity, change, younger students
Charkhabi et al. (2014) conducted a study on The Effect of Spiritual Intelligence Training on the
Indicators of Mental Health in Iranian Students: An Experimental Study. Psychological well-
being of understudies is one of the significant issues in psychology, psychiatry and social science
and that is seen as one of the fundamental obligations of educators and coaches. As of late the
construction of spiritual intelligence as a part of psychological well-being is an idea that exudes
considering interest in the area of psychology of religion and spirituality. This trial study planned
to decide the impact of spiritual intelligence preparing on the signs of emotional well-being
circumstance of Iranian understudies. To get examining, we utilized a Multi-Stage Bunch
strategy and secondary school understudies were randomly doled out to the two gatherings of
control (n = 30) and investigation (n = 28). Exploratory gathering was associated with seven
week after week meetings of intercession by spiritual intelligence preparing and the benchmark
group got no mediation. The pre-test and post-test information were gathered by the SCL-90-R
scale. Brings about the pre-test and post-test showed that spiritual intelligence as a key mediation
diminished relational responsiveness, somatization, over the top impulsive, sorrow, uneasiness,
hostility, phobic, neurotic ideation, and psychoticism in exploratory gathering in contrasted and
the benchmark group. These exploratory discoveries upheld this idea that spiritual intelligence
preparing as another mental and strict development can diminish mental catastrophes and to
work on the accomplished degree of psychological well-being among secondary school
understudies.
Raina and Balodi (2014) conducted a study on A comparative study of Emotional maturity and
values in Bhagvad Gita readers and non-readers. In this universe of developing questions and
clashes inside oneself and outside, the current review endeavors to understand the distinction in
the emotional development and values, between two gatherings of school going understudy, the
people who have been perusing Bhagvad Gita (from Gurukul Dehradun) and the individuals who
are Non-Bhagavad Gita readers(from different school), matured between 19-21yrs. Purposive
random testing strategy was utilized to choose the example having a place with Dehradun region
of Uttarakhand Territory of India. The emotional development scale estimated aspects like
Emotional Development (E.M), Emotional Movement (E.P), Social Change (S.A), Character
Combination (private investigator), Freedom (I), while the worth scale estimated aspects like
Tasteful Values, Social Values and Strict Values. The information was examined using't' test,
which uncovered that Bhagavad Gita perusing bunch was better in emotional development and
values when contrasted with Non-Bhagavad Gita understanding gathering.
Pant and Srivastava (2015) conducted a study on Spiritual intelligence, gender and educational
background as related to the quality of life of college students. The current review is directed on
300 PG level undergrads in Haridwar, Uttarakhand (India). The point of the present review is to
look at the degree of spiritual intelligence and personal satisfaction (QoL), to notice relationship
between these two factors and additionally to distinguish the distinction in QoL across
orientation and instructive foundation (expressions and science). The purposive examining
strategy is utilized to choose 300 understudies of the two disciplines of expressions and science
from the four different government degree schools/grounds in Haridwar. Incorporated Spiritual
Intelligence scale (ISIS) and WHOQOL-BREF are utilized to notice the level of these factors
among school understudies. In the current review correlational plan is utilized. All the
measurable examination is finished with the assistance of PC programming SPSS. To notice
relationship Pearson correlation and to distinguish the distinction t-test is utilized. Discoveries of
the review uncovered that spiritual intelligence and QoLrelates fundamentally among
workmanship understudies, male and female workmanship understudies independently have
critical relationship between spiritual intelligence and QoL. Spiritual intelligence and QoL
relates fundamentally among science understudies, male and female science understudies
independently have critical relationship between spiritual intelligence and QoL. No tremendous
distinction is found between male and female understudies regarding QoL. No tremendous
distinction is found among workmanship and science understudies in terms of QoL.
Bharti and Yadav (2017) conducted a study on Effect of Socio-Demographic Variables on

Values of High School Students. The main aim of this paper is to present the correlation between
value education amongst high school students and the socio-demographic factors like gender and
father’s occupation. The objectives of this paper are: (1) To study the relation in values among
high school students, (2) To study the difference in values among high school male and female
students and (3) To study the difference in values among high school students of government
employed, private employed, self-employed and unemployed fathers. For the same, primary
research was conducted through psychological tests amongst 450 high school students of which
225 students were female and 225 students were male. The paper reveals that while gender does
not affect the values, however, the difference in the values amongst the students prevails. The
paper also suggests statistically significant difference in the values of children of government
employed and self employed fathers.
Nair and Paul (2017) conducted a study on A Study on Spiritual Intelligence among Higher
Secondary Students in Relation to Their Social Adjustment. Spiritual Intelligence and Social
Change are the two mental develops, which platform every person in the cutting edge world to
lead a worth situated and intellectually solid life. This study plans to research the degree of
spiritual Intelligence among higher auxiliary understudies comparable to their social change. For
this reason, information gathered from 320 higher auxiliary understudies from different higher
optional schools of Thrissur locale. The device utilized for the assortment of information was a
Spiritual Intelligence Inventory and Social Change for higher optional understudies, created by
the specialist and standardized. The outcomes uncovered that higher auxiliary understudies are
having low degree of Spiritual Intelligence. There is no critical distinction in the Spiritual
Intelligence among higher optional school young men and young ladies. Country and
Government higher optional school understudies are having a more elevated level of Spiritual
Intelligence than Metropolitan and Private school understudies are Spiritual Intelligence and
Social Change are exceptionally associated. That's what this study proposed the school
specialists ought to go to quick lengths to give satisfactory preparation to creating Spiritual
Intelligence and Social Change in them.
Raski et al. (2017) conducted a study on Influence of the personality factors rigidity and
uncertainty tolerance on peer-feedback. A sum of 111 understudies took part deliberately in a
companion criticism drive. In the first place, all filled in an electronic poll on behavioral rigidity
[1] as well as on vulnerability resistance [2]. In this manner understudies directed a self-
evaluation about their own and proficient turn of events and were surveyed in regards to similar
subjects by a gathering of companions they were working with during the time spent the
semester. At long last, the aftereffects of the gatherings' appraisal were given namelessly to every
understudy. Other than this, 11 understudies out of the absolute gathering partook in semi-
organized interviews regarding the matter of acceptance of criticism. A critical negative
correlation between behavioral rigidity of understudies and their discernment by peers in respect
of "acceptance of disappointment" (r=-0.13; p=0.042) arose. There was likewise an obvious
correlation between behavioral rigidity and the outside impression of the work for "groundwork
for class" (r=0.38; p=0.012). In view of the meetings more unbending understudies appear to be
less inclined to acknowledge negative companion criticism. Members with a less particular
vulnerability resistance would in general be evaluated by their companions essentially as less
expert (r=0.34; p=0.007), similarly as with second rate relational abilities towards patients
(r=0.344; p=0.006) and with less capacity of sympathy (r=0.263; p=0.039). The more sure
understudies evaluated themselves, the huge more regrettable they were seen by their friends (r=-
0.344; p=0.018). The praiseworthy meeting proclamations of the members support these
outcomes. Character factors of a criticism perceiver appear to have impact on the acceptance of
input and on the criticism suppliers' evaluation of this individual too. Character factors ought to
be more thought about while carrying out criticism drives concerning occurrence people with a
more unbending conduct need clearly rather very much organized input circumstances and
people with vulnerability bigotry really do require reasonable circumstances to lessen pressure.
Jahanger and Parray (2018) conducted a study on Spiritual Intelligence among Senior Secondary
Students with Respect to Gender and Area. The purpose of this study was to study the spiritual
intelligence of senior secondary school students of district Baramulla of Kashmir division of
Jammu and Kashmir. For the study a total sample of 300 individual subjects divided into two
divisions of 150 males comprising of 75 rural & 75 urban and 150 females comprising of 75
rural & 75 urban. The tool used for data collection was Spiritual intelligence scale developed by
K.S. Mishra (2014). For this study the statistical tools used were Mean, Standard Deviation and
t- test. The findings of the study reveals that there is a significant difference in the spiritual
intelligence between male and female students as well as between rural and urban students.
Zakreski (2018) conducted a study on When Emotional Intensity and Cognitive Rigidity
Collide: What Can Counselors and Teachers Do? Gifted people have extraordinary social and
feelings that frequently manifest as trying relational way of behaving. Boss among these
requirements are the way that gifted students will more often than not be genuinely extraordinary
and that they will more often than not be intellectually unbending. Close to home power is
characterized as having more grounded, more regular, more complicated, and more enduring
profound reactions than would be viewed as commonplace. Mental rigidity is characterized as
trouble in changing mental sets. The convergence of these two qualities in the skilled populace
makes mediations testing, however the effect of these characteristics can influence an
individual's private, social, and profound development. There are restorative procedures that can
permit guides, educators, guardians, and analysts to influence these restricting characteristics
decidedly. This article inspects significant writing regarding the matters above, gives a case
model from the writer's psychological well-being practice, and investigates likely mediations.
Hueso et al. (2020) conducted a study on The influence of collectivistic personal values on the
formation of entrepreneurial intentions. This article analyses the specific role of collectivistic
personal values as an antecedent of entrepreneurial intention. While previous studies have
focused on individualistic values, the influence of collectivistic values has remained largely
ignored. We study this influence on a sample of 413 university students from the United
Kingdom and Spain. The results are consistent in both countries, suggesting that an emphasis on
collectivistic personal values triggers an indirect, negative effect on entrepreneurial intentions
through both personal attitude and perceived behavioural control. However, it also induces an
indirect positive effect through subjective norms. The study indicates that not only individualistic
values but the complete personal-value structure is influential in explaining the formation of
entrepreneurial intentions.
Pant and Srivastava (2019) conducted a study on The Impact of Spiritual Intelligence, Gender
and Educational Background on Mental Health Among College Students. The current review is
directed on 300 PG-level understudies in Haridwar, Uttarakhand (India). The point of the current
review is to analyze the degree of spiritual intelligence and emotional wellness, to notice
relationship between these two factors and likewise to recognize the distinction in spiritual
intelligence and psychological well-being across orientation and instructive foundation
(expressions and science). The purposive examining strategy is utilized to choose 300
understudies of the two disciplines of expressions and science from the four different
government degree universities/grounds in Haridwar. Incorporated Spiritual Intelligence Scale
and Mithila Emotional well-being Status Stock are utilized to notice the level of these factors
among understudies. In the current review, correlational plan is utilized. Every one of the
measurable examinations are finished with the assistance of program SPSS. To notice
relationship Pearson correlation and to distinguish the distinction t test are utilized. Discoveries
of the review uncovered that spiritual intelligence and emotional wellness relate altogether
among expressions understudies, and male and female expressions understudies independently
have huge relationship between spiritual intelligence and psychological well-being. Spiritual
intelligence and emotional well-being relate fundamentally among science understudies, and
male and female science understudies independently have huge relationship between spiritual
intelligence and psychological well-being. No tremendous contrast is tracked down among male
and female understudies with regards to spiritual intelligence. No huge contrast is found among
expressions and science understudies regarding spiritual intelligence. No huge contrast is tracked
down among male and female understudies concerning emotional well-being. No huge
distinction is found among expressions and science understudies concerning emotional wellness.
Suhifatullah, Sutarman and Thoyib (2021) conducted a study on Character education strategies
in improving students' spiritual intelligence. Training is a work to encourage understudy
character. Reason Need to know the character schooling the board technique in expanding the
spiritual intelligence of understudies. The exploration technique utilized subjective instruments,
to be specific (1). Center (2). Perception and meetings (4) Information examination assortment.
End: (1). Natural perceptions at three schools have led a SWOT investigation (2). Definition of a
procedure with respect to the vision and mission, in light of the values of confidence (3).
Methodology execution with intra and curricular based programs (4). System assessment
effectively screens learning (5). The learning system the board cycle is extremely helpful.
Suggestion (1). Key application has suggestions for the consciousness of all school inhabitants
(2). The course of positive adjustment has suggestions for school culture (3). The execution of
entire day school has suggestions for the formation of a school with character (4).
Implementation of discipline has suggestions for the commitment to school the executives.
Adhikari (2022) conducted a study on Gurukul Education and Its Impact on Modern Education.
Schooling plays had significant impact in the extension of progress in this present reality.
Likewise, with regards to instruction, Gurukul training is known as the most seasoned
arrangement of schooling. It is for the most part a fact that training on the planet got its root in
the Gurukul schooling system. Our antiquated Vedas, Purans, and Upanishads were composed
through the abilities acquired from the Gurukul schooling system which are wellsprings of huge
information. Thus, Gurukul schooling plays had a significant impact in the change of current
schooling systems. Thus, the reason for this exploration study is to introduce the impact of
Gurukul training in building present day schooling here. This exploration study is a subjective
report and information are gathered through interview-in light of hands on work and record
examination. The meeting is taken faceto-face with educators and understudies of Gurukul
schools situated in Chitwan, Nepal.The finding of this review show that Gurukul training is the
foundation of all information made by our old holy people (Munis) and it an affects the current
present day training. In current schooling systems, there are hints of the school systems to bring
change as we track down today. This study has practical ramifications for the improvement of
present day instruction showing the connection among Gurukul and current schooling.
Chapter 3
Methodology
Aim
To investigate the relationship between and level of Values, Rigidity and Spiritual Intelligence
among Urban students and Gurukul students.
Objectives
1. To understand the relationship between Rigidity, Values and Spiritual Intelligence of

Urban students.
2. To understand the relationship between Rigidity, Values and Spiritual Intelligence of
Gurukul students.
3. To compare the difference between Urban students and Gurukul students with respect to
Rigidity, Values and Spiritual Intelligence.
Hypothesis
1. There will be a significant difference between Urban students and Gurukul students with
respect to Rigidity, Values and Spiritual Intelligence.
2. There will be a significant relationship between Rigidity, Values and Spiritual Intelligence of
Urban students.
3. There will be a significant relationship between Rigidity, Values and Spiritual Intelligence of
Gurukul students.
Sample and its selection
The sample size for this research is 100. The age ranged from 18 to 21 years. A total of 50 urban
college students and 50 gurukul students participated in the study situated in Delhi NCR.
Purposive sampling was carried out. Purposive sampling refers to a group of non-probability
sampling techniques in which units are selected because they have characteristics that you need
in your sample. In other words, units are selected “on purpose” in purposive sampling.
Description of tools
1. DRS Dimensions of Rigidity Scale by NK Chadha- This scale consists 75 items. It

measures rigidity in seven areas — I. Intellectual, II. Emotional, III. Dispositional, IV.
Social, V. Behavioral, VI. Perceptual and VII. creative. It is designed for individuals in
the age group of 18 to 21 years.
2. Spiritual intelligence scale of K.S. Mishra (2014) was used for data collection. This scale
consists of 42 items for the assessment of spiritual understanding, beliefs, effort, outlook
and reasoning. Guttmann Split-half reliability coefficient for spiritual intelligence scale
are 0.864 for UG-PG students sample (N= 180) and 0.852 for 9-11 class standard (N=
160). The value of cronbanch’s alpha coefficient are 0.890 and 0.874 respectively. The
correlation ranged from 0.184 to 0.610.
3. Study of Value Test by R.K. Ojha and M. Bhargava (Hindi/English):

This test measures six areas of values, namely, theoritical values, economic values,
aesthetic values, social values, political values, and religious values on the basis of
Allport Vermon as per Sprangers Classification of College students and adults.
Procedure
Firstly, a topic was chosen for this research according to the researcher’s interest area, going
through the previous work and researches of the same to understand the topic more. Finding the
scales for the variables that had been chosen and selecting and filtering the population and thus
the sample. Followed by making a questionnaire including all the three scales and carrying out
offline data collection of samples including taking proper consent first. Running statistical tests
including correlation and independent sample t test and analyzing the results for the same
through SPSS and concluding if the hypothesis was true or not.
Statistical Analysis
Analysis and data processing is done using Microsoft excel program and SPSS. Correlation was
used to examine the relationship between three variables. Independent sample t test was used to
compares means of the variables for two groups of cases.
Chapter 4
Analysis of Results
Table 1 t statistics of the gurukul students (1) and urban students (2) across the study variable
Three variables were selected to examine their relationship and to compare their means in order
to note the difference in the levels of the three variables between Gurukul students and Urban
students.
For Gurukul students, the mean of Spiritual Intelligence (n=50) was 182.440, Standard deviation
(SD) was 23.134, Standard error mean was 3.271. For Urban students, the mean of Spiritual
Intelligence (n=50) was 134.460, Standard deviation (SD) was 21.991, Standard error mean was
3.098.
For Gurukul students, the mean of Rigidity (n=50) was 50.960, Standard deviation (SD) was
4.203, Standard error mean was .594. For Urban students, the mean of Rigidity (n=50) was
42.300, Standard deviation (SD) was 7.573, Standard error mean was 1.071.
For Gurukul students, the mean of Theoretical value dimension (n=50) was 35.640, Standard
deviation (SD) was 7.471, Standard error mean was 1.056. For Urban students, the mean of
Theoretical value dimension (n=50) was 26.580, Standard deviation (SD) was 9.030, Standard
error mean was 1 277.
For Gurukul students, the mean of Economic value dimension (n=50) was 34.520, Standard
deviation (SD) was 1.110, Standard error mean was .157. For Urban students, the mean of
Economic value dimension (n=50) was 27.460, Standard deviation (SD) was 9.389, Standard
error mean was 1.327.
For Gurukul students, the mean of Aesthetical value dimension (n=50) was 34.040, Standard
Aesthetical value dimension (n=50) was 26.840, Standard deviation (SD) was 8.983, Standard
For Gurukul students, the mean of Social value dimension (n=50) was 23.840, Standard
deviation (SD) was 1.267, Standard error mean was .179. For Urban students, the mean of Social
value dimension (n=50) was 25.180, Standard deviation (SD) was 7.297, Standard error mean
was 1.032.
For Gurukul students, the mean of Political value dimension (n=50) was 35.440, Standard
Political value dimension (n=50) was 25.800, Standard deviation (SD) was 10.026, Standard
For Gurukul students, the mean of Religious value dimension (n=50) was 33.120, Standard
Religious value dimension (n=50) was 24.420, Standard deviation (SD) was 7.239, Standard
Table 2 shows the t statistics for gurukul (1) and urban (2) across the study variables which were
Spiritual Intelligence, Values and Rigidity.
Table 2 shows the t statistics for gurukul (1) and urban (2) across the study variables.
Findings suggest that there is a significant difference (p<.05) in spiritual intelligence and rigidity
with a mean score of gurukul students being higher in spiritual intelligence and higher in rigidity
than urban students.
3.098. For Gurukul students, the mean of Rigidity (n=50) was 50.960, Standard deviation (SD)
was 4.203, Standard error mean was .594. For Urban students, the mean of Rigidity (n=50) was

political, and religious dimensions of value (p<.05)with the scores of gurukul students being
value.
Table 3 Pearson’s correlation across the study variables in Urban students

Table 3 presents Pearson’s correlation between the study variables in urban students.
Spiritual intelligence had a significant, positive relationship with all the dimensions of values
except social value dimension. Spiritual intelligence was found to have a significant positive
correlation with Theoretical value dimension (r=.365, p<.01), similarly with Economic value
dimension ( r=.363, p<.01), Aesthetical value dimension (r=.382, p<.01), Political value
dimension ( r=.364, p<.01) and religious value dimension (r=.412, p<.01). There was no
significant relationship between Spiritual Intelligence and social value dimension (p>.01).
were Theoretical value dimension ( r=.290, p<.01) and Social value dimension ( r=.304, p<.01).
There was no significant relationship found to be between Rigidity and Economic value
dimension, Aesthetical value dimension, Political value dimension and Religious value
dimension (p>.01).
There was a significant positive association of spiritual intelligence with rigidity (r=.584, p<.01).
Table 4 Pearson’s correlation across the study variables in Gurukul students.

Table 4 presents Pearson’s correlation between the study variables in gurukul student.
Spiritual intelligence had a significant, positive relationship with all the dimensions of values.
Spiritual intelligence was found to have a significant positive correlation with Theoretical value
dimension ( r=.881, p<.01), similarly with Economic value dimension ( r=.999, p<.01),
Aesthetical value dimension ( r=.999, p<.01), Social value dimension (r=.727, p<.01), Political
value dimension ( r=.990, p<.01) and religious value dimension ( r=.937, p<.01).
Rigidity had a significant positive relationship with only three of the value dimensions, which
were Theoretical value dimension ( r=.588, p<.01) and Social value dimension ( r=.581, p<.01)
and Religious value dimension (r=475, p<.01). There was no significant relationship found to be
between Rigidity and Economic value dimension, Aesthetical value dimension and Political
value dimension (p>.01).
There was no significant relationship between Spiritual Intelligence and Rigidity.
Chapter 5
Discussion
There will be a significant difference between Urban students and Gurukul students with respect
to Rigidity, Values and Spiritual Intelligence.
Table 1 t statistics of the gurukul students (1) and urban students (2) across the study variable
Table 2 shows the t statistics for gurukul (1) and urban (2) across the study variables.
Findings suggest that there is a significant difference (p<.05) in spiritual intelligence and rigidity
with a mean score of gurukul students being higher in spiritual intelligence and higher in rigidity
than urban students.
3.098.
It is commonly believed that spiritual intelligence tends to be higher in Gurukul students.

Gurukuls are traditional educational institutions in India that emphasize holistic education,
including spiritual and moral development alongside academic learning. These institutions are
typically rooted in ancient spiritual and philosophical traditions.
The specific reasons why spiritual intelligence may be higher in Gurukul students can be
attributed to several factors:
Emphasis on spiritual teachings: Gurukuls place a significant emphasis on spiritual teachings,

practices, and values. Students are exposed to religious scriptures, meditation, yoga, and other
spiritual practices that foster their spiritual growth and understanding.
Integrating spirituality into education: Gurukul education integrates spirituality into all aspects of
learning. The curriculum often includes subjects related to philosophy, ethics, and spiritual
principles, allowing students to develop a deeper understanding of spiritual concepts and their
practical application in daily life.
Close mentor-student relationships: Gurukul education follows a guru-disciple relationship

model, where students develop close bonds with their teachers or gurus. These mentors guide
students not only in their academic pursuits but also in their spiritual and personal development,
providing them with guidance and support.
Immersive spiritual environment: Gurukuls provide a conducive environment for spiritual

growth. Students often reside within the Gurukul premises, allowing them to be immersed in a
spiritual atmosphere. This continuous exposure to spiritual practices and teachings enhances their
spiritual intelligence.
For Gurukul students, the mean of Rigidity (n=50) was 50.960, Standard deviation (SD) was
4.203, Standard error mean was .594. For Urban students, the mean of Rigidity (n=50) was
The assertion that Gurukul students are more rigid suggests that they exhibit higher levels of
inflexibility or resistance to change compared to other student populations. However, it's
important to note that this is a generalization, and individual students within any given group
may vary in their attitudes and behaviors. Gurukul is a traditional educational system in India
where students live with their teachers in an ashram-like environment. The system emphasizes
discipline, obedience, and adherence to established norms and values. Students in Gurukuls
typically follow a strict routine, engage in repetitive practices, and are expected to conform to the
teachings and traditions of the institution. The emphasis on adherence to rules and traditions in
Gurukuls may contribute to a perception of rigidity among the students. This rigidity can
manifest in their resistance to change, as they have been brought up in an environment that
values stability and adherence to established practices.

political, and religious dimensions of value (p<.05) with the scores of Gurukul students being
value.
Gurukul education tends to emphasize theoretical, economic, aesthetical, political, and religious
dimensions of value due to its traditional and holistic approach to education. However, it's
important to remember that individual variations exist within any group, and urban students may
also possess values in these dimensions.
Theoretical Values: Gurukuls traditionally focus on imparting knowledge in various academic

disciplines, including subjects like mathematics, sciences, literature, philosophy, and spirituality.
This emphasis on theoretical knowledge can contribute to the development of intellectual and
theoretical values among Gurukul students.
Economic Values: Gurukuls often emphasize the importance of discipline, hard work, and self-
sufficiency. Students are taught practical skills and vocational training, including activities
related to agriculture, craftsmanship, and trade, which can foster economic values and self-
reliance.
Aesthetical Values: Traditional Gurukul education often includes instruction in classical arts,
music, dance, and other cultural practices. This exposure to the arts can cultivate a sense of
appreciation for beauty, aesthetics, and artistic values among Gurukul students.
Political Values: Gurukuls, historically, have played a role in shaping students' understanding of
governance, ethics, and civic responsibility. Students may learn about social structures,
leadership, and moral principles that underpin political values and contribute to a sense of social
responsibility.
Religious Values: Gurukuls are often associated with religious or spiritual teachings, with an
emphasis on values derived from religious scriptures and traditions. Students may learn about
moral and ethical principles, rituals, and spiritual practices, which can influence their religious
values and beliefs.
It is important to note that urban students can also have exposure to these dimensions of value
through different educational systems, cultural experiences, and personal beliefs.
Hypothesis 2 There will be a significant relationship between Rigidity, Values and Spiritual
Intelligence of Urban students.
Table 3 presents Pearson’s correlation between the study variables in urban students.
Spiritual intelligence had a significant, positive relationship with all the dimensions of values
except social value dimension. Spiritual intelligence was found to have a significant positive
correlation with Theoretical value dimension (r=.365, p<.01), similarly with Economic value
dimension ( r=.363, p<.01), Aesthetical value dimension (r=.382, p<.01), Political value
dimension ( r=.364, p<.01) and religious value dimension (r=.412, p<.01). There was no
significant relationship between Spiritual Intelligence and social value dimension (p>.01).
Research on the relationship between spiritual intelligence and values is a relatively emerging
field, and there may not be a substantial amount of specific studies examining the connection
between spiritual intelligence and values across different dimensions. However, some general
insights and studies that highlight the potential influence of spiritual intelligence on various
dimensions of values:
Theoretical Values: Studies have shown that individuals with higher levels of spiritual
intelligence tend to have a greater appreciation for intellectual curiosity, critical thinking, and a
deeper understanding of life's meaning and purpose (Fahim & Ghaffari, 2016). This inclination
towards spiritual exploration and reflection can contribute to the development of theoretical
values.
Economic Values: Research has suggested that individuals with higher levels of spiritual
intelligence tend to exhibit higher levels of ethical decision-making, honesty, and integrity in
various contexts, including work and financial matters (Zohar & Marshall, 2000; Emmons &
Paloutzian, 2003). These qualities align with economic values emphasizing fairness, social
responsibility, and ethical conduct.
Aesthetical Values: Spiritual intelligence involves the capacity to appreciate beauty, awe, and
transcendence in the world. Studies have shown that individuals with higher levels of spiritual
intelligence tend to have a greater appreciation for nature, arts, and aesthetics (Nair, 2007; Van
der Ven et al., 2012). This sensitivity to aesthetics can contribute to the development of
aesthetical values.
Political Values: Spiritual intelligence can promote values such as compassion, empathy, and a
sense of interconnectedness among all beings. Research has found positive correlations between
spiritual intelligence and social responsibility, concern for the well-being of others, and a
commitment to social justice (Zohar & Marshall, 2004; Fischer, 2012). These values align with
political values emphasizing fairness, equality, and social well-being.
Religious Values: Spiritual intelligence is often associated with religious or spiritual beliefs and
practices. Studies have shown that individuals with higher levels of spiritual intelligence tend to
exhibit a stronger commitment to religious values and principles, including compassion,
forgiveness, and love (Kaur, 2013; Kumar, 2014).
were Theoretical value dimension ( r=.290, p<.01) and Social value dimension ( r=.304, p<.01).
There was no significant relationship found to be between Rigidity and Economic value
dimension, Aesthetical value dimension, Political value dimension and Religious value
dimension (p>.01).
Rigidity refers to a tendency to be inflexible, resistant to change, or having a strict adherence to

established rules or beliefs. The relationship between rigidity and value dimensions can vary
depending on the context and the specific dimensions of values being considered. It's important
to note that individual variations exist within any group, and not all individuals within a group
will exhibit the same level of rigidity.
1. Theoretical Value Dimension: Theoretical values encompass intellectual curiosity,

critical thinking, and a desire for knowledge. Rigidity may have a relationship with this
dimension as rigid individuals may be less open to new ideas, perspectives, or challenging
existing beliefs. They may be more inclined to adhere strictly to established theories and resist
alternative viewpoints.
2. Social Value Dimension: Social values encompass interpersonal relationships, empathy,

compassion, and concern for others. The relationship between rigidity and social values can be
complex. In some cases, rigidity may hinder the development of empathy and compassion,
leading to less flexibility in understanding and responding to others' needs. However, in certain
contexts, rigid adherence to social norms and values may contribute to a sense of social
responsibility and commitment to upholding ethical standards.
Hypothesis 3 There will be a significant relationship between Rigidity, Values and Spiritual
Intelligence of Gurukul students.
Table 4 presents Pearson’s correlation between the study variables in gurukul student.
Spiritual intelligence had a significant, positive relationship with all the dimensions of values.
Spiritual intelligence was found to have a significant positive correlation with Theoretical value
dimension ( r=.881, p<.01), similarly with Economic value dimension ( r=.999, p<.01),
Aesthetical value dimension ( r=.999, p<.01), Social value dimension (r=.727, p<.01), Political
value dimension ( r=.990, p<.01) and religious value dimension ( r=.937, p<.01).
Spiritual intelligence, which involves the capacity to recognize, understand, and apply spiritual
and transcendent aspects in one's life, can influence various dimensions of values. Here are
potential explanations for a positive relationship between spiritual intelligence and values among
Gurukul students:
Theoretical Values: Gurukul education typically emphasizes intellectual growth and encourages
students to explore deeper meanings and seek knowledge beyond material aspects. Spiritual
intelligence can foster a sense of curiosity, critical thinking, and a desire for understanding,
aligning with theoretical values.
Economic Values: Gurukul education often promotes values related to discipline, hard work, and
self-sufficiency. Spiritual intelligence can contribute to the development of ethical decision-
making, integrity, and a sense of social responsibility, which are essential components of
economic values.
Aesthetical Values: Gurukul education often incorporates instruction in the arts, music, and
cultural practices. Spiritual intelligence can enhance students' appreciation for beauty, aesthetics,
and artistic values, contributing to their development in this dimension.
Political Values: Gurukul education typically instills values of ethical conduct, social
responsibility, and a sense of interconnectedness with others. Spiritual intelligence can further
strengthen these values by fostering empathy, compassion, and a commitment to the well-being
of others, which align with political values emphasizing fairness, equality, and social justice.
Religious Values: Gurukul education often includes teachings related to religious and spiritual
traditions. Spiritual intelligence can deepen students' understanding of religious values,
principles, rituals, and spiritual practices, influencing their religious beliefs and behaviors.
Social Values: Spiritual intelligence encourages the recognition of interconnectedness and unity
among all beings. It fosters empathy, compassion, and a sense of responsibility towards others.
Gurukul education often promotes a sense of community and collective living, providing ample
opportunities for students to develop strong interpersonal relationships. Spiritual intelligence can
enhance students' ability to form meaningful connections, foster empathy, and promote positive
interactions with others, aligning with values related to interpersonal relationships.
Rigidity had a significant positive relationship with only three of the value dimensions, which
were Theoretical value dimension(r=.588, p<.01) and Social value dimension ( r=.581, p<.01)
and Religious value dimension (r=475, p<.01). There was no significant relationship found to be
between Rigidity and Economic value dimension, Aesthetical value dimension and Political
value dimension (p>.01).
In the context of Gurukul education, which often emphasizes traditional teachings, spiritual
practices, and adherence to established principles, it is plausible to speculate that there might be
a positive relationship between rigidity and certain value dimensions such as the theoretical,
social, and religious dimensions. Here's a potential explanation for this relationship:
Theoretical Value Dimension: Gurukul education typically focuses on imparting traditional

knowledge, rituals, and practices. Rigid adherence to established theories and beliefs may be
valued within this context, as it maintains the integrity and continuity of traditional teachings.
Students may be expected to adhere closely to prescribed knowledge systems and resist
alternative perspectives, resulting in a positive association between rigidity and the theoretical
value dimension.
Social Value Dimension: In some cases, adherence to social norms, traditions, and ethical
guidelines may be highly valued within the Gurukul system. Rigid individuals who strictly
follow these norms and exhibit strong social conformity may be seen as upholding social values.
However, it's important to note that excessive rigidity can hinder adaptability, empathy, and
inclusivity, which may contradict other aspects of social values related to openness and
understanding.
Religious Value Dimension: Gurukul education often includes teachings related to religious and
spiritual traditions. Rigid adherence to religious doctrines, rituals, and practices may be
emphasized within this context. Individuals who exhibit rigidity in their religious beliefs and
practices might be perceived as displaying a strong commitment to religious values. However,
it's important to consider that excessive rigidity can lead to intolerance, dogmatism, and a lack of
openness to other religious perspectives, which may contradict certain aspects of religious values
such as compassion and acceptance.
There was no significant relationship between Spiritual Intelligence and Rigidity. It suggests that
these two constructs are not strongly related among Gurukul students or in the specific context
being examined. The absence of a significant relationship implies that variations in spiritual
intelligence do not predict or influence levels of rigidity among students in this particular study
or context.
Chapter 6
Summary and Conclusion
The purpose of the study was to investigate the relationship between and level of Values,
Rigidity and Spiritual Intelligence among Urban students and Gurukul students. Its objectives
also included to understand the relationship between Rigidity, Values and Spiritual Intelligence
of Urban students. To understand the relationship between Rigidity, Values and Spiritual
Intelligence of Gurukul students. And, to compare the difference between Urban students and
Gurukul students with respect to Rigidity, Values and Spiritual Intelligence. The first hypothesis
quoted that there will be a significant difference between Urban students and Gurukul students
with respect to Rigidity, Values and Spiritual Intelligence. With the help of Independent sample t
test, Findings suggested that there is a significant difference (p<.05) in spiritual intelligence and
rigidity with a mean score of gurukul students being higher in spiritual intelligence and higher in
rigidity than urban students. Furthermore, a significant difference was observed in the
theoretical, economic, aesthetical, political, and religious dimensions of value (p<.05) with the
scores of gurukul students being higher than urban students. No significant difference (p>.05)
was there in the social dimension of value. The second hypothesis quoted that there will be a
significant relationship between Rigidity, Values and Spiritual Intelligence of Urban students. In
urban students, Spiritual intelligence had a significant, positive relationship with all the
dimensions of values except social value dimension. Rigidity had a significant positive
relationship with only two of the value dimensions, which were Theoretical value dimension
( r=.290, p<.01) and Social value dimension ( r=.304, p<.01). There was no significant
relationship found to be between Rigidity and Economic value dimension, Aesthetical value
dimension, Political value dimension and Religious value dimension (p>.01). There was a
significant positive association of spiritual intelligence with rigidity (r=.584, p<.01). The third
hypothesis quoted that there will be a significant relationship between Rigidity, Values and
Spiritual Intelligence of Gurukul students. In Gurukul students, Spiritual intelligence had a
significant, positive relationship with all the dimensions of values. Rigidity had a significant
positive relationship with only three of the value dimensions, which were Theoretical value
dimension(r=.588, p<.01) and Social value dimension ( r=.581, p<.01) and Religious value
dimension (r=475, p<.01). There was no significant relationship found to be between Rigidity
and Economic value dimension, Aesthetical value dimension and Political value dimension
(p>.01). There was no significant relationship between Spiritual Intelligence and Rigidity.
Limitations
Generalization to clinical populations: This study focuses on a non-clinical sample, the findings
might not be applicable to individuals with diagnosed mental health conditions or specific
populations.
Sample characteristics: The characteristics of the sample, such as age, gender, cultural
background, and socioeconomic status, can impact the generalizability of your findings.
Self-report measures: The use of self-report measures, such as questionnaires, introduces the
possibility of response biases, including social desirability bias or participants' inability to
accurately assess or report their experiences.
Future suggestions
Mixed methods approach: Employ a mixed methods approach that combines quantitative and
qualitative data to gain a more comprehensive understanding of the relationship between
Spiritual Intelligence, Values and Rigidity among urban students and gurukul students.
Diverse populations: Expand the sample to include diverse populations, such as different age
groups, genders, ethnicities, and individuals with clinical conditions.
Longitudinal studies: Consider conducting longitudinal studies to examine how the relationship
between Spiritual Intelligence, Values and Rigidity evolves over time. Longitudinal designs can
provide insights into the temporal dynamics and potential causal relationships among these
variables.
Mediation and moderation analyses: Explore potential mediating and moderating factors that
may influence the relationship between Spiritual Intelligence, Values and Rigidity. Investigating
variables such as social support, coping strategies, personality traits, or cultural factors can
provide a more comprehensive understanding of the underlying mechanisms.
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RELATIONSHIP BETWEEN RIGIDITY, VALUES AND SPIRITUAL INTELLIGENCE

OF URBAN STUDENTS AND GURUKUL STUDENTS

DISSERTATION SUBMITTED AS A PARTIAL FULFILMENT OF THE REQUIREMENT

Submitted by: Supervised by:

M.A. Clinical Psychology

AMITY INSTITUTE OF PSYCHOLOGY AND ALLIED SCIENCES

Amity University, Noida, Uttar Pradesh

(name of the guide, designation, AIPS)

M.A. Clinical Psychology

AIPS, AUUP, Noida

I would like to start by expressing my sincere gratitude to my outstanding guide,…(her/his

Keywords: Spiritual Intelligence, Values, Rigidity, Correlation

In psychology, rigidity or mental rigidity alludes to a determined powerlessness to yield or a

A particular illustration of rigidity is practical fixedness, which is a trouble considering new

- Grip to the past and decline to continue on.

Behavioral rigidity: Behavioral rigidity alludes to a resolute adherence to schedules, ceremonies,

Restorative methodologies like cognitive-behavioral therapy (CBT) and acceptance and

Consciousness of the extraordinary: Spiritual intelligence includes a mindfulness and

Incorporation of spiritual and common viewpoints: Spiritual intelligence accentuates the

Here are a few extra viewpoints on spiritual intelligence:

Numerous aspects: Spiritual intelligence is frequently depicted as having different aspects or

Bharti and Yadav (2017) conducted a study on Effect of Socio-Demographic Variables on

1. To understand the relationship between Rigidity, Values and Spiritual Intelligence of

Sample and its selection

1. DRS Dimensions of Rigidity Scale by NK Chadha- This scale consists 75 items. It

3. Study of Value Test by R.K. Ojha and M. Bhargava (Hindi/English):

Furthermore, a significant difference was observed in the theoretical, economic, aesthetical,

Table 3 Pearson’s correlation across the study variables in Urban students

Table 4 Pearson’s correlation across the study variables in Gurukul students.

There was no significant relationship between Spiritual Intelligence and Rigidity.

It is commonly believed that spiritual intelligence tends to be higher in Gurukul students.

Emphasis on spiritual teachings: Gurukuls place a significant emphasis on spiritual teachings,

Close mentor-student relationships: Gurukul education follows a guru-disciple relationship

Immersive spiritual environment: Gurukuls provide a conducive environment for spiritual

Furthermore, a significant difference was observed in the theoretical, economic, aesthetical,

Theoretical Values: Gurukuls traditionally focus on imparting knowledge in various academic

Rigidity refers to a tendency to be inflexible, resistant to change, or having a strict adherence to

1. Theoretical Value Dimension: Theoretical values encompass intellectual curiosity,

2. Social Value Dimension: Social values encompass interpersonal relationships, empathy,

Theoretical Value Dimension: Gurukul education typically focuses on imparting traditional

Summary and Conclusion

Dudley, G. R. (1981). BEHAVIORAL MANIFESTATIONS OF PSYCHOLOGICAL

Ferrari, J. R., & Mautz, W. T. (1997). Predicting perfectionism: Applying tests of

Rokeach, M. (1973). The nature of human values. Free press.

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