Dance of Shiva

SELF-DEVELOPMENT is defined by the degree to which one is able to activate their inner, or ‘all-seeing’ intuitive eye.

Our ability to reawaken the dormant spiritual ‘third eye’ ancient Eastern Adepts say, is the measure of our spiritual development.

But this would be impossible without the assistance of Shiva to remove our personal illusions.

The deeper we are able to penetrate our inner, permanent Self, and peer unobstructed into the heart of Nature, the more we become aware of the inter-connectedness of life.

But, acquiring this insight requires not only wishful thinking, but a commitment to action of the Krishna-Arjuna kind. “He who remains inert, restraining the senses and organs,” Krishna taught in Bhagavad-Gita (Ch. 3), “…yet pondering with his heart upon objects of sense, is called a false pietist of bewildered soul.”

“But he who having subdued all his passions performeth with his active faculties all the duties of life, unconcerned as to their result,” he told Arjuna, “is to be esteemed. Do thou perform the proper actions: action is superior to inaction.”

“Whatever plane our consciousness may be acting in,” Blavatsky wrote in The Secret Doctrine (1:40),

“…both we and the things belonging to that plane are, for the time being, our only realities.”


“As we rise in the scale of development we perceive that during the stages through which we have passed, we mistook shadows for realities — and the upward progress of the Ego is a series of progressive awakenings.”

Click on the Lotus above for more detailed info on Siva and the Third Eye, and you can save to your computer (.pdf)

However, each furthering wake-up has its own corresponding illusion cautioned the teacher, “the idea that now, at last, we have reached ‘reality’ —

“…but only when we have reached the absolute Consciousness, and blended our own with it, shall we be free from delusions.”

Mme. Blavatsky also noted in The Secret Doctrine (2:475), that: “stagnation and death is the future of all that vegetates without a change.” This has many layers of meaning, not the least of which is the importance of achieving control over thoughts and feelings, noticeable most when we try to quiet the chattering ‘monkey mind,’ especially during meditation.

Shiva Dance

Following in the footsteps of the Hindu god Shiva, our lives gradually become more spiritually directed. Many of us might wish we possessed the will, time and talent to exercise the laser-like determination in our daily lives assisted by Shiva Power. Yet, all adept teachers, Krishna, Buddha, Lao Tse, assure us that such an achievement is an ever-present possibility for us.

“You can’t do anything about the length of your life, but you can do something about its width and depth.” 

– Shira Tehrani

The Warrior

The god Shiva carries a “trident” symbolizing the three “gunas” – creation, preservation, destruction (followed by regeneration.) This weapon is wielded with the greatest wisdom resident in the awakened spiritual eye, the “eye of Shiva.”

Considered the highest god in the Hindu pantheon, Shiva is a metaphor for spiritual action. He is minimized by some Western scholars as only the ‘god of war, death and destruction’ — forgetting this god is a symbol. He is the warrior in us, not the passive slave, the true pursuer of spiritual growth.

Just as Krishna, who leads his favorite disciple, Arjuna, into battle in the famous war of the Mahabharata — the Bhagavad-Gita — Shiva shows us the path of active, self-conscious discipleship.

Shiva represents ‘change’ — not just in the form of physical death and destruction — but in the positive sense of the shedding of old habits, removing unhealthy behaviors. He is the god of the yogis, and represents the most essential goodness.

The Traveler

“The Soul stands alone,” says the narrator in this video: “The wise traveler becomes the Sage, only holding on to what is permanent. The Sage never claims to have a soul — the traveler is the Soul, the Soul is the traveler.”

“That man possesses an immortal soul,” wrote theosophical pioneer William Q. Judge in The Ocean of Theosophy, “is the common belief of humanity.

To this Theosophy adds that he is a soul, and further that all nature is sentient.”

“The vast array of objects and men are not mere collections of atoms fortuitously thrown together…but down to the smallest atom, all is soul and spirit ever evolving under the rule of law which is inherent in the whole.”

Secret Force

“By what,” Arjuna asks Krishna, the Higher Self, “is man propelled to commit offenses, seemingly against his will, and as if constrained by some secret force?” The same question was posed by Paul in Romans 7:19: “For the good that I would I do not: but the evil which I would not, that I do.”

Krishna replies that the problem is in our desires, the “enemy of man on earth,” and “the constant enemy of the wise man.”


“The senses and organs are esteemed great, but the thinking self is greater than they. The discriminating principle is greater than the thinking self, and that which is greater than the discriminating principle is He.

“Thus knowing what is greater than the discriminating principle and strengthening the lower by the Higher Self, do thou of mighty arms slay this foe which is formed from desire and is difficult to seize.”


“Sow a thought and reap an act;
Sow an act and reap a habit;
Sow a habit and reap a character;
Sow a character and reap a destiny.”

“No original source has ever been isolated,” says Wikipedia, “its structure (above) strongly reflects that of a ‘classical Chinese’ set of aphorisms; and it may have been deliberately constructed in that form, by a non-Chinese, to imply an oriental (and, perhaps, far wiser) origin.

“Almost all of those who cite the complete version above, state that, in their view, it was written to expand an embellish the notion that was expressed at Proverbs XXIII:7 –

“For as he thinketh in his heart,
so is he.'”

For complete Theosophical teachings on Shiva (Siva), the Third Eye, Pineal Gland, Rudra, and the Three Gunas, click the .pdf link below, can be saved to your computer:

Siva & the Third Eye



9 responses to “Dance of Shiva



  2. In ch. 13th of the Gita the interaction between prakriti, with the three gunas, and Purusha is expanded. I have Judge’s version, but I also have Eknath Easwaran’s Gita. The gunas are the three divisions of differentiated matter in prakriti: sattva (truth, goodness); rajas (activity, passion) and tamas (stagnation, decay). Every action that occurs anywhere is produced by the interaction of the three gunas (see forces) in nature. This interaction is very fluid and is constantly changing according to our thinking and the choices we make in life. This situation is what keeps us coming back again and again into incarnation. Only when we are able to transcend those strong forces which are the gunas we are able to escape the illusion of the pairs of opposites. By transcending the modifications of nature, we are told, we enter the realm of the True Self. Imagine the eye of a hurricane. Nothing forces us to act any more.


  3. What was given on Shiva was excellent. I also enjoy Kali, his cohort. This was a wonderful posting. Thanks.


  4. Is there a way I can edit my original posting?

    Rudy Don


    • Hi Rudy,
      Yes you can reply to your own comment. Follow this procedure:
      1. Scroll down to your comment on the left column, and click on “Dance of Shiva.”
      2. The reply box will open.
      3. Fill in your Name, Email Address, and Website.
      4. Add your reply.
      5. Click on response boxes, and submit.




  6. In ch. 13th of the Gita the interaction between prakriti, with the three gunas, and Purusha is expanded. I have Judge’s version, but I also have Eknath Easwaran’s Gita. “Know that prakriti and Purusha are both without beginning, and that from prakriti come the gunas and all that changes.”
    “Prakriti is the agent, cause, and effect of every action, but it is Purusha that seems to experience pleasure and pain.”
    I agree with what you write about our spiritual development which requires our total commitment. Ultimately the gunas will have to be transcended. It seems that for as long as we are affected by the powerful forces that are the gunas we will be at the mercy of the pairs of opposites.


    • Thanks Rudy, Yes we didn’t have time or space to consider the topic in its fulness. Just added an Addendum to the post (see bottom) with a link to the Glossary Siva definitions. Also the Gunas relate to the topic, which would make the post far to long. As an example of the subtleties, Judge refers to the dual nature of the Gunas in his quote from Gita Notes:

      Krishna says that “the subject of the three Vedas is the assemblage of the three qualities.” These three qualities are sattva, rajas, and tamas, and are separately treated in a succeeding chapter. Now sattva-guna (8) is a pure, high quality, the opposite of tamas-guna which is darkness and indifference. Yet the remarkable advice is here given, “be thou free from these three qualities.” It is a very great wonder that this has not been pounced upon before as showing that Krishna directs his follower to renounce the quality of goodness, and thus directly encourages wickedness, but as that is immediately followed by the direction to “repose upon eternal truth,” possible critics have been perhaps deterred by the seeming paradox. It is evident at once that a higher sort of sattva is referred to in the words “eternal truth.” Sattva is the Sanskrit for truth, and is not qualified when its place among the three qualities is given, so that, when the disciple frees himself from this ordinary sattva, he is to take refuge in its eternal counterpart. Further, the instruction is not to renounce truth or either of the other two qualities, but to remain freed from the influence or binding force that any sort of quality has upon the human ego.

      It is difficult for a great being such as Krishna to convey to the inquiring mind these high themes, and so, perforce, language must be used that forever has two meanings — it continually retreats before us, going from one to the other. Sattva — truth — had to be taken to express the highest quality of any being who possesses them, and yet, when we begin to speak of the highest conceivable state in which attributes are absent, we still use the same word, only adding to it eternal.

      The three great qualities called sattva, rajas, and tamas — light, or truth, passion or desire, and indifference or darkness — are born from nature, and bind the imperishable soul to the body, O thou of mighty arms. Of these the sattva quality by reason of its lucidity and peacefulness entwineth the soul to rebirth through attachment to knowledge and that which is pleasant. Know that rajas is of the nature of desire, producing thirst and propensity; it, O son of Kunti, imprisoneth the Ego through the consequences produced from action. The quality of tamas, the offspring of the indifference in nature, is the deluder of all creatures, O son of Bharata; it imprisoneth the Ego in a body through heedless folly, sleep, and idleness. The sattva quality attaches the soul through happiness and pleasure, the rajas through action, and tamas quality surrounding the power of judgment with indifference attaches the soul through heedlessness.


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