Shiva and Ravana are two of the most prominent and influential figures in Hindu mythology. They represent the polarities of higher consciousness and unchecked ego, respectively. Their legendary battle is not only a captivating story of cosmic conflict, but also a profound allegory for the perennial struggle between spiritual wisdom and ego-driven desires. In this article, we will explore the symbolic and physiological significance of the Shiva-Ravana dynamic, and how it can help us understand and transform our own egoic patterns. We will also discuss the practical implications of this analysis for our daily life and well-being.
Egoic Battles in Mythology
Shiva is the supreme deity in Hinduism, the lord of destruction and transformation, the master of yoga and meditation, and the embodiment of pure consciousness and bliss. He is often depicted as a serene and ascetic figure, sitting in deep meditation on Mount Kailash, with a third eye on his forehead, a crescent moon on his head, a snake around his neck, and a trident in his hand. He is also known as Mahadeva, the great god, and Nataraja, the king of dance, who performs the cosmic dance of creation, preservation, and dissolution.
Ravana is the king of Lanka, the leader of the rakshasas, the demonic beings who oppose the gods and the righteous. He is a powerful and intelligent ruler, who possesses ten heads, twenty arms, and a flying chariot. He is also a devout devotee of Shiva, who worships him with great fervor and reverence. He is, however, consumed by his ego, pride, lust, and greed, which lead him to commit many atrocities and sins. He is best known for abducting Sita, the wife of Rama, the avatar of Vishnu, the preserver god, and the hero of the Ramayana, the epic poem that narrates the life and adventures of Rama.
The battle between Shiva and Ravana is not a direct confrontation, but rather a series of events that reveal the contrast and conflict between their natures and actions. One of the most famous episodes is the lifting of Mount Kailash, the abode of Shiva and his consort Parvati. Ravana, in his arrogance and ambition, decides to uproot the mountain and take it to Lanka, as a display of his strength and devotion. He manages to lift the mountain with his arms, but Shiva, who is meditating on top of it, presses his toe down, causing the mountain to crush Ravana’s hands.
Ravana is trapped under the mountain, and suffers immense pain and humiliation. He cries out in agony, and begs for Shiva’s mercy. Shiva, who is pleased by Ravana’s devotion, but displeased by his ego, frees him from his ordeal, and grants him a powerful weapon, the Chandrahasa, or the moon sword, with a warning that if he ever misuses it, it will return to Shiva and destroy him.
Another episode is the attempt of Ravana to enter the inner sanctum of the Kailash temple, where Shiva and Parvati are residing. Ravana, who is eager to see and worship Shiva, tries to force his way into the temple, but is stopped by Nandi, the bull, who is the vehicle and gatekeeper of Shiva. Nandi tells Ravana that he cannot enter the temple, as Shiva and Parvati are enjoying their privacy and intimacy. Ravana, who is enraged by this denial, insults Nandi and threatens to kill him.
Nandi, who is loyal and devoted to Shiva, curses Ravana that his kingdom will be destroyed by a monkey, a reference to Hanuman, the monkey god, who is the faithful servant and ally of Rama, and who plays a crucial role in the Ramayana.
These and other episodes illustrate the egoic battles that Ravana faces in his quest for power and glory. He is constantly challenged and defeated by Shiva, who represents the higher consciousness that transcends and transforms the ego. Ravana’s ego-driven actions also bring him into conflict with Rama, who is the embodiment of righteousness, virtue, and compassion. Rama, with the help of his brother Lakshmana, his wife Sita, his friend Hanuman, and an army of monkeys and bears, wages a war against Ravana and his forces, and ultimately kills him in a fierce battle, liberating Sita and restoring peace and harmony.
The narrative of Shiva and Ravana is not only a fascinating and thrilling story, but also a rich and deep allegory for the inner struggle that we all face between our higher self and our lower self, between our spiritual wisdom and our ego-driven desires. The story reveals the psychological and physiological implications of this struggle, and how it affects our health and happiness.
The Physiology of Ego
Ego is a term that has many meanings and interpretations, depending on the context and perspective. In this article, we will use the term ego to refer to the sense of self that is based on identification with our thoughts, emotions, memories, beliefs, roles, and attachments. The ego is the part of us that says “I am this, I am that, I want this, I don’t want that, I like this, I don’t like that”.
The ego is the part of us that creates a sense of separation and distinction from others and from the world. The ego is the part of us that seeks validation, recognition, approval, and praise from others. The ego is the part of us that feels insecure, fearful, anxious, angry, jealous, and resentful. The ego is the part of us that causes suffering and conflict.
The ego is not inherently bad or evil. It is a natural and necessary aspect of our human existence. It helps us to survive, to function, to interact, and to express ourselves. It gives us a sense of identity, individuality, and personality. It is a useful and adaptive tool that we can use to navigate the complexities and challenges of life.
However, the ego can also become a problem and a hindrance, when it is not balanced and regulated by our higher consciousness. When we are too attached to our ego, when we identify too much with our ego, when we let our ego control and dominate us, we lose touch with our true self, our essence, our spirit. We become trapped in a cycle of craving and aversion, of attachment and aversion, of pleasure and pain. We become reactive and defensive, rather than proactive and creative. We become rigid and narrow, rather than flexible and open. We become isolated and conflicted, rather than connected and harmonious.
The ego not only affects our psychological state, but also our physiological state. The ego triggers the stress response, the activation of the sympathetic nervous system, which prepares us for fight or flight. The stress response is characterized by the release of stress hormones, such as cortisol and adrenaline, which increase our heart rate, blood pressure, breathing rate, muscle tension, and blood sugar levels. The stress response also suppresses the functions of the parasympathetic nervous system, which is responsible for rest and digest.
The parasympathetic nervous system is characterized by the release of relaxation hormones, such as oxytocin and serotonin, which decrease our heart rate, blood pressure, breathing rate, muscle tension, and blood sugar levels. The parasympathetic nervous system also enhances the functions of the immune system, the digestive system, the reproductive system, and the healing system.
The stress response is a natural and beneficial mechanism that helps us to cope with acute and immediate threats and challenges. It enables us to mobilize our energy and resources, to focus our attention and concentration, to enhance our performance and productivity, and to protect ourselves and others. However, when the stress response is chronic and prolonged, when it is triggered by our egoic thoughts and emotions, rather than by real and present dangers, it becomes harmful and detrimental. It causes a state of physiological imbalance and dysfunction, which leads to various physical and mental health problems, such as hypertension, cardiovascular disease, diabetes, obesity, inflammation, infection, ulcers, insomnia, depression, anxiety, and more.
One of the most useful and effective frameworks to understand and analyze the ego and its impact on our physiology is transactional analysis. Transactional analysis is a theory of personality and communication, developed by Eric Berne, a psychiatrist and psychotherapist, in the 1950s and 1960s. Transactional analysis proposes that we have three ego states, or modes of being and relating, that influence our thoughts, feelings, and behaviors. These ego states are:
- Parent: The Parent ego state is the part of us that is influenced by the messages and values that we received from our parents and other authority figures in our childhood. The Parent ego state can be divided into two subtypes: the Critical Parent and the Nurturing Parent. The Critical Parent is the part of us that is judgmental, critical, authoritarian, and moralistic. The Critical Parent is the part of us that says “You should, you must, you have to, you can’t, you are bad, you are wrong”. The Nurturing Parent is the part of us that is supportive, caring, compassionate, and protective. The Nurturing Parent is the part of us that says “You are good, you are right, you are loved, you are safe, you can do it”.
- Adult: The Adult ego state is the part of us that is influenced by the facts and reality of the present situation. The Adult ego state is rational, logical, objective, and analytical. The Adult ego state is the part of us that says “What is, what can be, what are the options, what are the consequences, what is the best solution”.
- Child: The Child ego state is the part of us that is influenced by the feelings and experiences that we had in our childhood. The Child ego state can be divided into two subtypes: the Free Child and the Adapted Child. The Free Child is the part of us that is spontaneous, creative, playful, curious, and expressive. The Free Child is the part of us that says “I want, I feel, I like, I don’t like, I enjoy, I have fun”. The Adapted Child is the part of us that is compliant, conforming, obedient, and submissive. The Adapted Child is the part of us that says “I will, I won’t, I do, I don’t, I agree, I disagree”.
These ego states are not fixed or permanent, but rather dynamic and flexible. We can switch from one ego state to another, depending on the situation and the person we are interacting with. We can also have more than one ego state active at the same time, or have a mixture of ego states. The ego states are not good or bad in themselves, but rather functional or dysfunctional, depending on how they serve our needs and goals.
Transactional analysis also proposes that we communicate and relate with others through transactions, or exchanges of verbal and non-verbal messages. Transactions can be classified into three types, based on the compatibility and congruence of the ego states involved:
- Complementary transactions: These are transactions where the ego states of the sender and the receiver are aligned and matched. For example, a Parent-Parent transaction, where both parties communicate from their Parent ego states, or a Child-Child transaction, where both parties communicate from their Child ego states. Complementary transactions are smooth and harmonious, and tend to continue and reinforce the ego states involved.
- Crossed transactions: These are transactions where the ego states of the sender and the receiver are mismatched and misaligned. For example, a Parent-Child transaction, where one party communicates from their Parent ego state, and the other party responds from their Child ego state, or vice versa. Crossed transactions are disruptive and conflictual, and tend to end or change the ego states involved.
- Ulterior transactions: These are transactions where the ego states of the sender and the receiver are hidden and disguised. For example, a Parent-Adult transaction, where one party communicates from their Parent ego state, but pretends to be in their Adult ego state, and the other party responds from their Adult ego state, but is actually in their Child ego state. Ulterior transactions are manipulative and deceptive, and tend to create confusion and distrust.
Transactional analysis helps us to understand and analyze the ego and its impact on our physiology, by showing us how our ego states influence our transactions with ourselves and others, and how our transactions affect our physiological state. For example, when we are in our Critical Parent ego state, we tend to have negative and harsh transactions with ourselves and others, which trigger the stress response and cause physiological imbalance and dysfunction. When we are in our Nurturing Parent ego state, we tend to have positive and supportive transactions with ourselves and others, which trigger the relaxation response and cause physiological balance and function.
When we are in our Adult ego state, we tend to have rational and objective transactions with ourselves and others, which enable us to cope and adapt to the situation and maintain physiological homeostasis. When we are in our Free Child ego state, we tend to have creative and playful transactions with ourselves and others, which enhance our physiological vitality and well-being. When we are in our Adapted Child ego state, we tend to have compliant and conforming transactions with ourselves and others, which suppress our physiological needs and expression.
Shiva’s Transcendence and Physiology
Shiva is the epitome of transcendence, the state of being beyond and above the ego and its limitations. Shiva is not bound by his ego, but rather transcends and transforms it. Shiva is not identified with his thoughts, emotions, memories, beliefs, roles, and attachments, but rather observes and detaches from them. Shiva is not separated and distinguished from others and from the world, but rather connected and integrated with them. Shiva is not seeking validation, recognition, approval, and praise from others, but rather self-validating, self-recognizing, self-approving, and self-praising. Shiva is not insecure, fearful, anxious, angry, jealous, and resentful, but rather secure, fearless, calm, peaceful, loving, and compassionate. Shiva is not suffering and conflicted, but rather blissful and harmonious.
Shiva’s transcendence is reflected in his physiological state, which is characterized by a balance and integration of the sympathetic and parasympathetic nervous systems, and a optimal and efficient functioning of the various physiological systems. Shiva’s physiology is not affected by the stress response, but rather by the relaxation response. Shiva’s physiology is not imbalanced and dysfunctional, but rather balanced and functional. Shiva’s physiology is not prone to various physical and mental health problems, but rather immune and resilient to them.
Shiva’s transcendence and physiology are the result of his mastery of yoga and meditation, the practices that foster inner peace and spiritual alignment. Yoga is a system of physical, mental, and spiritual exercises that aim to unite the body, mind, and spirit, and to harmonize the individual with the universal. Yoga involves various postures, movements, breathing techniques, and gestures that enhance the flexibility, strength, and balance of the body, the clarity, focus, and awareness of the mind, and the energy, vitality, and joy of the spirit.
Meditation is a practice of focusing the attention on a single object, such as the breath, a mantra, a sound, a image, or a sensation, and observing the thoughts and emotions that arise in the mind, without judging, reacting, or attaching to them. Meditation helps to calm the mind, to reduce the ego, to increase the consciousness, and to experience the true self.
Shiva is the master of yoga and meditation, and he teaches and guides his devotees and followers in these practices. Shiva is also the source and the symbol of these practices, as he embodies and manifests the various aspects and benefits of yoga and meditation. For example, Shiva’s third eye represents the awakening of the intuition, the insight, and the wisdom that result from yoga and meditation. Shiva’s crescent moon represents the cooling and soothing effect of yoga and meditation on the body and the mind.
Shiva’s snake represents the awakening and rising of the kundalini, the latent and potent energy that resides at the base of the spine, and that can be activated and channeled through yoga and meditation. Shiva’s trident represents the balance and integration of the three main energy channels, or nadis, that run along the spine, and that can be purified and harmonized through yoga and meditation. Shiva’s cosmic dance represents the dynamic and rhythmic flow of life, and the ability to adapt and adjust to the changes and challenges that arise, through yoga and meditation.
Ravana’s Ego and Stress Response
Ravana is the epitome of ego, the state of being limited and controlled by the ego and its desires. Ravana is bound by his ego, and he does not transcend or transform it. Ravana is identified with his thoughts, emotions, memories, beliefs, roles, and attachments, and he does not observe or detach from them. Ravana is separated and distinguished from others and from the world, and he does not connect or integrate with them.
Ravana is seeking validation, recognition, approval, and praise from others, and he is not self-validating, self-recognizing, self-approving, or self-praising. Ravana is insecure, fearful, anxious, angry, jealous, and resentful, and he is not secure, fearless, calm, peaceful, loving, or compassionate. Ravana is suffering and conflicted, and he is not blissful or harmonious.
Ravana’s ego is reflected in his physiological state, which is characterized by an imbalance and dysfunction of the sympathetic and parasympathetic nervous systems, and a suboptimal and inefficient functioning of the various physiological systems. Ravana’s physiology is affected by the chronic and prolonged stress response, and not by the relaxation response. Ravana’s physiology is imbalanced and dysfunctional, and not balanced and functional. Ravana’s physiology is prone to various physical and mental health problems, and not immune or resilient to them.
Ravana’s story is a fascinating exploration of the intricate interplay between knowledge, power, and the human psyche. In terms of transactional analysis, we can delve into the ego states that influenced his actions and ultimately led to his downfall. In his pursuit of knowledge and power, Ravana operated from the Parent ego state, drawing upon the wisdom of his Brahmin upbringing and the blessings he acquired. However, as his ego inflated with these accomplishments, he entered the Adult ego state, relying on rationality and logic to justify his desires.
The fatal twist comes with Ravana’s descent into the Child ego state, where unchecked desires and impulses override rational thinking. His ego and physiology, driven by unchecked desires, pushed him into actions contrary to dharma.
The ego, when dominated by the Child, can lead to impulsive and selfish decisions. As Ravana’s ego and physiology took control, he lost touch with the values of dharma, leading to his defeat. The turning point came when he sought mercy from Shiva, representing a shift back to the Parent ego state—a humbling acknowledgment of higher principles. This narrative serves as a powerful lesson about the importance of maintaining balance among ego states. It highlights how unchecked desires and an imbalanced ego can lead even the most learned individuals astray from the path of dharma. Ravana’s story is a cautionary tale, reminding us to navigate the intricate web of ego states with humility and ethical discernment..
Transactional Analysis Perspective
Transactional analysis helps us to apply the Shiva-Ravana dynamic to our own lives and relationships, and to recognize and transform our egoic patterns. We can use transactional analysis to identify the ego states that we operate from, and the transactions that we engage in, with ourselves and others, and how they affect our physiology and well-being.
For example, when we are in our Critical Parent ego state, we tend to have negative and harsh transactions with ourselves and others, which trigger the stress response and cause physiological imbalance and dysfunction. We may criticize ourselves and others, judge ourselves and others, blame ourselves and others, and punish ourselves and others. We may say things like “You are stupid, you are lazy, you are worthless, you are a failure”. These transactions create a state of guilt, shame, anger, and resentment, which affect our mood, self-esteem, and motivation, and also our heart, blood pressure, and immune system.
When we are in our Nurturing Parent ego state, we tend to have positive and supportive transactions with ourselves and others, which trigger the relaxation response and cause physiological balance and function. We may praise ourselves and others, appreciate ourselves and others, encourage ourselves and others, and help ourselves and others. We may say things like “You are smart, you are hardworking, you are valuable, you are a success”. These transactions create a state of gratitude, love, joy, and compassion, which affect our mood, self-esteem, and motivation, and also our heart, blood pressure, and immune system.
When we are in our Adult ego state, we tend to have rational and objective transactions with ourselves and others, which enable us to cope and adapt to the situation and maintain physiological homeostasis. We may analyze ourselves and others, evaluate ourselves and others, assess ourselves and others, and solve ourselves and others. We may say things like “What is the problem, what are the causes, what are the solutions, what are the consequences”. These transactions create a state of clarity, focus, awareness, and wisdom, which affect our cognition, decision-making, and action, and also our brain, nervous system, and hormonal system.
When we are in our Free Child ego state, we tend to have creative and playful transactions with ourselves and others, which enhance our physiological vitality and well-being. We may express ourselves and others, explore ourselves and others, enjoy ourselves and others, and have fun with ourselves and others. We may say things like “I want to do this, I feel like this, I like this, I don’t like this, I enjoy this, I have fun with this”. These transactions create a state of spontaneity, curiosity, creativity, and happiness, which affect our emotion, expression, and satisfaction, and also our energy, metabolism, and endorphin system.
When we are in our Adapted Child ego state, we tend to have compliant and conforming transactions with ourselves and others, which suppress our physiological needs and expression. We may obey ourselves and others, follow ourselves and others, agree with ourselves and others, and please ourselves and others. We may say things like “I will do this, I won’t do this, I do this, I don’t do this, I agree with this, I disagree with this”. These transactions create a state of submission, inhibition, repression, and frustration, which affect our emotion, expression, and satisfaction, and also our energy, metabolism, and endorphin system.
By using transactional analysis, we can become more aware and conscious of our ego states and transactions, and how they affect our physiology and well-being. We can also learn to change and improve our ego states and transactions, and to create more balance and harmony in our physiology and well-being. We can learn to reduce and transform our Critical Parent and Adapted Child ego states, and to increase and enhance our Nurturing Parent, Adult, and Free Child ego states. We can learn to avoid and resolve crossed and ulterior transactions, and to create and sustain complementary transactions. We can learn to emulate and cultivate the Shiva-like transcendence and physiology, and to overcome and transcend the Ravana-like ego and stress response.
Practical Implications for Daily Life
The analysis of the Shiva-Ravana dynamic, and its symbolic and physiological significance, has many practical implications and applications for our daily life and well-being. It can help us to understand and improve ourselves, our relationships, our health, and our happiness. Here are some of the practical insights and techniques that we can use, based on the analysis:
- Practice yoga and meditation regularly, as they are the most effective and beneficial ways to transcend and transform the ego, and to balance and harmonize the physiology. Yoga and meditation can help us to calm the mind, to reduce the stress, to increase the consciousness, and to experience the true self. Yoga and meditation can also help us to enhance the flexibility, strength, and balance of the body, the clarity, focus, and awareness of the mind, and the energy, vitality, and joy of the spirit.
- Practice mindfulness and self-awareness, as they are the essential skills and habits to recognize and manage our egoic tendencies, and to cope and adapt to the situations and challenges that we face. Mindfulness and self-awareness can help us to observe and detach from our thoughts and emotions, without judging, reacting, or attaching to them. Mindfulness and self-awareness can also help us to identify and analyze our ego states and transactions, and to change and improve them, as needed.
- Practice self-validation and self-compassion, as they are the key attitudes and behaviors to nurture and support ourselves, and to reduce and heal our egoic wounds and pains. Self-validation and self-compassion can help us to accept and appreciate ourselves, as we are, without comparing, criticizing, or blaming ourselves. Self-validation and self-compassion can also help us to forgive and release ourselves, from our mistakes, failures, and regrets.
- Practice gratitude and love, as they are the powerful emotions and expressions to connect and harmonize with ourselves, others, and the world, and to create and sustain a state of bliss and harmony. Gratitude and love can help us to appreciate and celebrate ourselves, others, and the world, for what they are, without taking, expecting, or demanding anything. Gratitude and love can also help us to give and share ourselves, others, and the world, with generosity, kindness, and joy.
- Practice creativity and playfulness, as they are the natural and enjoyable ways to express and explore ourselves, others, and the world, and to enhance and enrich our physiological vitality and well-being. Creativity and playfulness can help us to discover and manifest ourselves, others, and the world, in new and different ways, without limiting, restricting, or conforming to anything. Creativity and playfulness can also help us to enjoy and have fun with ourselves, others, and the world, with spontaneity, curiosity, and happiness.
Conclusion
The Shiva-Ravana narrative is not only a captivating and thrilling story, but also a rich and deep allegory for the inner struggle that we all face between our higher self and our lower self, between our spiritual wisdom and our ego-driven desires. The story reveals the psychological and physiological implications of this struggle, and how it affects our health and happiness. The story also offers us valuable insights and techniques to transcend and transform our ego, and to balance and harmonize our physiology, by following the example and guidance of Shiva, the lord of destruction and transformation, the master of yoga and meditation, and the embodiment of pure consciousness and bliss.
By applying the Shiva-Ravana dynamic to our own lives and relationships, and by using the framework of transactional analysis, we can become more aware and conscious of our ego states and transactions, and how they affect our physiology and well-being. We can also learn to change and improve our ego states and transactions, and to create more balance and harmony in our physiology and well-being. We can learn to emulate and cultivate the Shiva-like transcendence and physiology, and to overcome and transcend the Ravana-like ego and stress response.
By practicing yoga and meditation regularly, mindfulness and self-awareness, self-validation and self-compassion, gratitude and love, creativity and playfulness, we can transcend and transform our ego, and balance and harmonize our physiology. We can achieve a state of inner peace and spiritual alignment, and a state of physiological balance and function. We can experience the true self, the essence, the spirit, and the bliss that we are.
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