The Sahasrara is described as having 1,000 multi-colored petals, which are arranged in 20 layers, each layer with approximately 50 petals. The pericarp is golden and within it a circular moon region is inscribed with a luminous triangle, which can be either upward- or downward-pointing.
In some schemes of chakras, there are actually several chakras, which are all closely related, at the top of the head. Rising from Ajna, we have the Manas chakra on the forehead, which is closely associated with Ajna.
This is the white bindu, with which yogis try to unite the red bindu below; and it is the source of the divine nectar, or amrita, which falls down to vishuddha for distribution throughout the entire bodily system.
This chakra is sometimes known as the Indu, Chandra, or Soma Chakra. In other descriptions, it is located on the forehead - white, with 16 petals - corresponding to the vrittis of mercy, gentleness, patience, non-attachment, control, excellent-qualities, joyous mood, deep spiritual love, humility, reflection, restfulness, seriousness, effort, controlled emotion, magnanimity and concentration.
This chakra is located on the crown of the head. It is white in color and possesses 100 white petals. It marks the end of the sushumna central channel. It is responsible for different levels of concentration: dharana, dhyana and savikalpa samadhi.
This position is considered very important in Tibetan tantric practice of deity yoga, where the guru or deity is often visualized as above the crown, bestowing blessings below (for example in the Vajrasattva purification meditation).
Within Sahasrara, there are yet more levels of organization. Within the triangle begins a series of ever higher levels of consciousness: Ama-Kala, the First Ring of Visarga, Nirvana-Kala, and Nirvana Shakti, which contains the Second Ring of Visarga.
The First Coil of Shankhini wraps around the Supreme Bindu, the Second Coil of Shankhini wraps around the Supreme Nada, the Third Coil of Shankhini wraps around Shakti, and the Half-Coil of Shankhini enters into Sakala Shiva, beyond which is Parama Shiva.
Visarga is symbolized by two small rings, one of which is inside Ama-Kala, and the other of which is below Supreme Bindu, which represents the transition from samprajnata samadhi to the oneness of asamprajnata samadhi.
Here Kundalini passes into the supreme void, which is the experience of asamprajnata or nirvikalpa samadhi, and becomes Shankhini. Shankhini wraps around and absorbs the Supreme Bindu, which is the void; then the Supreme Nada;
Association with the body
Comparisons with other systems
Through meditation, the yogi attempts to unite this drop with the red bodhicitta in the navel, and to experience the union of emptiness and bliss. It is very important in the Tantric practice of Phowa, or consciousness transference.
At the time of death, a yogi can direct his consciousness up the central channel and out of this wheel in order to be reborn in a Pure Land, where he can carry on his tantric practices, or transfer that consciousness into another body or a corpse, in order to extend life.
In the West, it has been noted by many (such as Charles Ponce in his book Kabbalah.) that Sahasrara expresses a similar archetypal idea to that of Kether, in the kabbalistic tree of life, which rests at the head of the tree, and represents pure consciousness and union with God.
Within the Sufi system of Lataif-e-sitta there is a Lataif called Akhfa, the 'most arcane subtlety', which is located on the crown. It is the point of unity where beatific visions of Allah are directly revealed.
In Tantra: Adhomukha Mahapadma, Amlana Padma, Dashashatadala Padma, Pankaja, Sahasrabja, Sahasrachchada Panikaja, Sahasradala, Sahasradala Adhomukha Padma, Sahasradala Padma, Sahasrapatra, Sahasrara, Sahasrara Ambuja, Sahasrara Mahapadma, Sahasrara Padma, Sahasrara Saroruha, Shiras Padma, Shuddha Padma, Wyoma, Wyomambhoja
In the Vedas and late Upanishads: Akasha Chakra, Kapalasamputa, Sahasradala, Sahasrara, Sahasrara Kamala (Pankaja or Padma), Sthana, Wyoma, Wyomambuja
In the Puranas: Parama, Sahasradala, Sahasraparna Padma, Sahasrapatra, Sahasrara, Sahasrara Kamala (Parikaja or Padma), Shantyatita, Shantyatita Pada
In the Agni Yoga teaching, the Brahmarandhra is often referred to as "the bell" (Russian: колокол).