Sahasrara Chakra : Inspiration centre
An emotional place :
To go to for mystical experiences, inspiration and wonder.
Primarily concerned with:
- What is not yet known (and the unknowable) and what is not yet perceived or understood.
Connects to :
Depends on your philosophical views but here are a few suggestions:
- Everything (the oneness of all) / The Infinite.
- The Unknown and the Unknowable.
- The eternal / immortality.
- Divinity / the spiritual / God.
- Joy / Bliss.
None / Void / Spirit / Soul.
- Many associate with the crown of the head or the space above (but I personally consider to be within all and to support all).
- No thing, no place (but perhaps equally the most essential real “thing” and everywhere !?!)
- Wonder, joy, bliss, ecstasy, spontaneous, serenity.
- Absence of self to explore (or be explored).
- The “nothing” in which seeds of thoughts (mysteriously) occur.
- Absence of self to experiment (or to experiment with).
- Forgetting. Suspension (if only temporally) of knowing.
- No handling or processing of information (as no self to do handling or processing) –
information may or may not flow into awareness but is given no particular attention to processing.
Activity / doing
- No deliberate or particular activity but activity may occur spontaneously as if of its own accord.
- No thought / absence of thought.
- Suspension or forgetting of previous learning.
- No self to “hold” learning, previous or new.
- Absence of attitude. No self, so no qualities.
When acting skillfully from this place:
- One acts with synchronicity : one’s natural spontaneous actions (and reactions) seem to “just happen”, to be in harmonious alignment
with the needs of the moment and to lead effortlessly to useful and helpful results and consequences.
- One is likely to be perceived to be : - nothing special, illumined, visionary, serene, peaceful, blissful…. And so on.
Issues that may occur when acting unskillfully from, or when stuck in, this chakra or when it is too dominant :-
Many religious and spiritual texts seem to advocate becoming truly selfless – losing all sense of identity and of “I”, “me” and “mine”.
However, I note there is a big difference between this and “acting selflessly” – that is acting for the sake of non-self. One of the issues of
being truly “selfless” is there is no self to be concerned with issues like responsibility, duty and care of other etc. That is, to become selfless
is also to become amoral – being sinful, inconsiderate or unlawful etc become qualities one simply does not recognize. For society, if not for the selfless person, this can be difficult. Where this is an issue,
working with Anahata (to develop a stronger sense of self and identify) is likely to be helpful.
Blissed out / Blissful / Ecstasy
Being in a state of Bliss sounds wonderful and may in fact be wonderful. But would one really want to be in a state of Bliss if terrible things were
happening around one or to one? Quite apart from anything else, being in such a state without thought or care of self is to be vulnerable to being
harmed. Where this is an issue, working with Swadhisthana (to develop greater body awareness)
and Vishuddha (to develop greater awareness of the world in general) is likely to be helpful.
Bedazzled / Mystic Fog
This is a “lost in wonder” type of state – which can feel quite wonderful, but also quite “blinding” – just as staring at the splendour of
the sun too long can leave one blind (if only temporarily). Having a sense of wonders and mysteries can help make life feel more vibrant,
rich and worthwhile – but too much “staring” at them can lead to confusion and a loss of a sense of them. Where this is an issue, working
with Muladhara and Swadhistana (to develop in a sense of pleasure in the mundane as well as the profound things) is likely to be helpful.
Misleading or Confusing glimpses
There is a general view that, when in Sahasrara, one is open to revelations of how things really are or receiving guidance from something
Divine or from “the Universal Consciousness”. This is great but the problem is that which can be “understood” in the formless, infinite,
“no-mind” and “no-self” state might be only partially understood or glimpsed once one returns to being oneself and understanding with
a mind. The result is that one can very easily mislead or confuse oneself about the meaning of experiences one got from being in Sahasrara.
And a little knowledge / understanding can be worse (more dangerous) than none. Where this is an issue, working with Vishuddha (to
develop an attitude of carefully checking and rechecking one’s understanding) is likely to be helpful.
Dispersed / Etheric / Formless / Lack of Presence
One’s awareness merges or disperses away from being connected to oneself to “unite” with the formless wholeness of all that is (to Divinity).
Sounds great and is highly advocated in many spiritual and religious texts. But, for those trying to interact with one, it can seem irritatingly as if
one is not there – and in a sense one isn’t. Where this is an issue, working with Anahata (to remind oneself of one’s centre and concerns)
and Muladhara (to ground or anchor one to concrete / formful reality) is likely to be helpful.
Emptiness / Blankness / Nothingness
The sacred void can be just that, a void. It may be a void, an emptiness within which anything can come into being or be revealed –
but sometimes nothing is. This need not be distressing or problematic, but where it is,
working with Swadhisthana (to develop in acceptance of even nothingness) is likely to be helpful.
God-Touched / Madness / Wise Fool
The splendor of Divinity or Truth is too great for one’s facilities to perceive without becoming damaged. One may become a vehicle
through which the “Divine” or Truth can speak (or act), but some of oneself is lost or damaged. Another way of seeing the matter is
that stimulating Sahasrara chakra is to stimulate the whole of the chakra system. Which is a great thing to do when the chakra system is
in balance and working well, but ,when it is not, will tend to bring to the fore imbalances and problems, with the risk of causing catastrophic
damage. This is the main reason why working with or stimulating
Sahasrara directly should only be done with a great deal of caution and only after suitable preparation.
Issues that may occur when one inadequately accesses this chakra or when it is weak :-
My view is that Sahasrara supplies an essential nothingness required for the other aspects of the chakra system (or more generally oneself) to
work. So, the less active the Sahasrara, the less active the chakra system (or oneself) as a whole – and the less of one’s potential is realized.
From this view, practices that link Sahasrara to chakras that are dormant or underdeveloped may be helpful in liberating latent potential.
Soulless / Joyless
Sometimes people’s efforts or work, although competent or proficient, seem to be lacking some essential something – it is felt to be “soulless”.
In addition to working with
Sahasra, working with Anahata (to put more heart feeling into one’s efforts is likely to be helpful).
Contained / Limited
One is stuck with attending to the mundane, concrete and practical – one’s spirits never soar (e.g. “seeing a world in a grain of sand”). One
never has moments of infinite, indefinable wonder (in which to lose oneself). Working with Swadhisthana (playfulness and pleasure), Anahata
(aspirations) and Ajna (dreams and imagination) is likely to be safer (but perhaps less effective ) than working with Sahasrara.
Sinful / Guilt
Personally, I don’t really buy into the concept of sin. But, when in Sahasrara, one is literally beyond sin and incapable of being sinful – “sin flows
off one as water flows off a lotus leaf.” For those who feel sin or guilt as an issue, there are safer (if slower) ways of dealing with the sin or guilt.
Working with Vishuddha in general is a great way of purifying or refining out of oneself qualities that one feels are unhelpful (or sinful). Swadhisthana
can be invoked to help with the concept of dissolving away impurities. Similarly Manipura can be involved to help with the concept of burning
Shortsightedness / Lack of foresight
There can be a tendency to identify oneself with just a small aspect of one’s being (e.g. “I am my body” or “I am my job”) or to have a
fixed (unchanging) view of oneself. This self-definition can become actively destructive if one defines oneself in clearly negative terms e.g.
“I am stupid”. A problem is that self-definitions tend to become self-fulfilling – so the more limited view one takes of oneself, the less one
is likely to become. Working with Sahasrara offers a route for dealing with such issues. But working with Ajna
(e.g. to perceive that Self, like everything else, is indefinable and unknowable) may work just as well.
Formful / Lack of “sacred void”
A lack of “nothingness” in one’s self, one’s life or one’s thinking means there isn’t a “nothing” in which something new can occur. If you fill
everything up so there are no gaps – then where is the possibility of more appearing (as if by magic from nowhere)? For example, if an activity
is highly structured and planned then what causes the fruitful accident or the chance meeting (that say leads to friendship)? Fill up too much, leave
no gaps, be too much oneself, have no “sacred void” and one removes the possibility of “the Divine” acting in or through one. This one is difficult,
because if one believes in “good” and “evil” – leaving gaps means leaving room or void for the “Devil” as well as the “Divine”. So one wants to
become such that one’s voids are “sacred”, so that they are only welcoming / habitable by the “Divine” – or in other words one’s natural
spontaneous actions happen to be such that is healthy and helpful to the world. And only then work with Sahasrara to create more void and less self.