EDITOR'S CHOICE: Sahasrara


		Sahasrara “Sahasrara (seventh) chakra. It is the controlling point for Supreme Consciousness. Located at the crown of the head. There is here a store of amrta which is described as nectar or spiritual wine. When this flows downwards to the ajina chakra is may produce anindyananda samadhi. This chakra is the microcosmic point of fundamental positivity from which creation starts. The mind at this chakra is in nirvikalpa samadhi. It is a level completely beyond the verbal and even the normal visual thought. It is actually beyond the mind and unit consciousness, although it is their source. It is therefore beyond psychology, although it is the key to its proper formulation. This thousand petaled lotus is downturned, lustrous and whiter then the full moon, tinged with the color of the young sun. Its body has all the letters on it. Inside it is the full moon, its rays moist and cool as nectar. Inside this is the Triangle, and inside that the Great Void. This is the seat of Parama Shiva, the Brahman and Atman of all beings. He who has controlled his mind and known the subtle aspects of this chakra is not reborn. In this place one finds the sixteenth phase of the moon, Ama-Kala, a downturned fine crescent which is the source of nectar. Inside this is Nirvana-kala, even finer, and inside this Supreme Nirvana Shakti. Finally inside her is the abode of Shiva, where there is neither time nor space, free from Maya, and called Nityananda.” Human Spiritual Structures, www.dimensional.com “This is the topmost center chakra. It is two to three inches over the top of the head. It is also called the thousand-spoked wheel, the thousand-petaled lotus (sahasra-dala-padma), the great seat (maha-pitha), or ether wheel (akasha-cakra). The Kaula-Jnana-Nirnaya (V.8) describes it as a white lotus floating in the middle of the "milk ocean" in whose center resides the Self. The Shiva-Samhita gives three different locations for it: 1. the root of the palate (talu) 2. the "brahmic fissure" (brhma-randhra) 3. outside the body, above the head The third location is the one most generally accepted by modern yogins. It is the upper terminal point of the central channel (sushumna-nadi) and the final destination for the awakened serpent-power (kundalini-shakti). When the kundalini, the force of Devi, reaches this center, this signals the merging of Shiva and Shakti. The thousand spoke or petals of this bell-shaped psychospiritual center are arranged in twenty layers, with fifty petals each. Each petal has one letter (matrika) of the Sanskrit alphabet inscribed in it forming a ring, which is known as "five-crested garland" (panca-shikha-mala). In the pericarp of the lotus is the "lunar region" (candra-mandala), which emits nectarine light. It contains a luminous triangle within which is the void (shunya), also called "supreme seed point" (parama-bindu), the abode of transcendental Consciousness-Bliss.” The Chakras, www.io.com “39. When the actions of Yogis are, through the service of the Lotus feet of their Guru, in all respects good, then they will see above the Aajna Chakra the form of the Mahaanaada, and will ever hold in their hand the Siddhi of Speech. The Mahaanaada -- which is the place of dissolution of Vaayu -- is the half of Shiva, and like a plough in shape [i.e., Shiva is Hakaara; if the upper portion of the letter Ha is removed, the remaining portion resembles an Indian plough in shape]; it is tranquil and grants boons and dispels fear, and makes manifest pure Intelligence [buddhi]. 40. Above all these, in the vacant space wherein is Shankhinii Naadii, and below Visarga is the Lotus of a Thousant Petals [i.e., the Sahasraara]. This Lotus, lustrous and whiter than the full Moon, has its head turned downward. It charms. Its clustered filaments are tinged with the color of the young Sun. Its body is luminous with the letters beginning with A, and it is absolute bliss [kevalaananda- ruupam]. 41. Within the Saharaara is the full Moon, without the mark of the hare [i.e. the "Man in the Moon"], respendant as in a clear sky. It sheds its rays in profusion, and is moist and cool like nectar. Inside it, the Candra Mandala, constantly shing like lightning, is the Triangle and inside this, again, shines the Great Void [Shuunya; i.e. the Parabindu], which is served in secret by all the Suras [i.e. Deities]. 42. Well concealed, and attainable only by great effort, is that subtle Bindu [Shuunya], which is the chief root of Liberation and which manifests the pure Nirvaana-Kalaa with Amaa-Kalaa. Here is the Deva who is known to all as Parama-Shiva. He is the Brahman and the Aatmaa of all beings. In Him are united both Rasa and Virasa, and He is the Sun which destroys the darkness of ignorance [ajnaana] and delusion [moha]. [A Shakta commentary adds, "His beloved is the lustrous One [i.e., Shakti] who may be gained with difficulty by the Brahman Road (brahma-vartma). The Para-Brahman is but the effulgence of Her lotus feet." Other commentaries place both Shakti and Shiva as one and the same as the aspirant's Guru.] 43. By shedding a constant and profuse stream of nectar-like essence, the Bhagavaan instructs Yatis [i.e. those whose minds are unified with the object of their worship] of pure mind in the knowledge by which they realize the oneness of the Jiivaatmaa and the Paramaatmaa. He pervades all things as their Lord, who is the ever-flowing and spreading current of all manner of blass, known by the name of Hamsah Parama, or Parama-hamsah. 44. The Shaivas call it the Abode of Shiva; the Vaishnavas call it Parama Purusa; still others call it the the place of Hari-Hara [Vishnu and Shiva combined into a single form]. Those who are filled with a passion for the Lotus feet of the Devi call it the excellent Abode of Devi; and other great sages [Munis] call it the pure place of Prakriti-Purusa [i.e., Shakti-Shiva]. 45. Those most excellent persons who have controlled their minds [citta] and known this place are never again born in the Wandering [Samsaara; the world of birth and rebirth], as there is nothing in the three worlds which binds them. Their minds being controlled and their aim achieved, they possess complete power to do all that they wish, and to prevent that which is contrary to their will. They ever move toward the Brahman. Their speech, whether in prose or verse, is ever pure and sweet. 46. Here is the excellent sixteenth Kalaa of the Moon [i.e. Amaa- Kalaa; see Verse 42 above - DB]. She is pure, and resembles the young Sun in color. She is as thin as the hundredth part of a fiber in the stalk of a lotus. She is lustrous and soft like ten million lightning flashes, and is downturned. She is the receptacle of the stream of excellent nectar which comes from the blissful union of Para and Paraa [i.e. Shiva and Shakti]. 47. Inside Amaa-Kalaa is Nirvaana-Kalaa [again referring back to Verse 42 above - DB], more excellent than the excellent. She is as subtle as the thousandth part of the end of a hair, and of the shape of the crescent moon. She is the ever-existant Bhagavatii [Goddess], who is the Deity who pervades all beings. She grants divine knowledge, and is lustrous as the light of all the suns shining at one and the same time. 48. In the middle of the Nirvaana-Kalaa shines the Supreme and Primordial Nirvaana-Shakti; She is lustrous like ten million suns, and is the Mother of the three worlds. She is extremely subtle, like the ten-millionth part of the end of a hair. She contains within Her the constantly flowing stream of happiness [prema], and is the life of all beings. She graciously carries the knowledge of the Truth [Tattva] to the minds of the sages. 49. Within Her is the everlasting place called the Abode of Shiva [according to Vishvanaatha, "the Unmanii state of Shakti, where there is neither kaala (time) nor kalaa (space)" - DB], which is free from Maayaa, attainable only by Yogiis, and known by the name of Nityaananda. It is replete with every form of bliss, and is pure knowledge itself. Some call it the Brahman; others call it the Hamsa. The wise describe it as the Abode of Vishnu, and the righteous speak of it as the ineffable place of knowledge of the Aatmaa, or the Place of Liberation. [As the Padma-Puraana puts it, "Shaivas, Sauras, Ganeshas, Vaishnavas and Shaktas, all verily come to me like rain water to the ocean." - DB].” From the Sat-Chakra-Nirupana If this page was accessed during a web search you may wish to browse the sites listed below where this topic titled "Sahasrara" or related issues are discussed, commented, criticized or researched in detail to promote global peace, religious harmony, and spiritual development of humanity: http://www.adishakti.org/ http://www.al-qiyamah.org/ http://www.adi-shakti.org/ http://www.holyspirit-mother.org/ http://www.ruh-allah.org/ http://www.tao-mother.org/ http://www.aykaa-mayee.org/