For many of us drawn to yoga, meditation, energy work or simply seeking inner harmony, the idea of “chakras” holds a certain fascination. Those lilting words—chakra, energy center, lotus of light—evoke something mystical, something deep inside us. And yet, the original teachings behind the chakra-systems ask to be approached with humility.
What are “chakras” anyway?
The word cakra literally means “wheel” or “disc” in Sanskrit. But in the tradition, it was never meant to denote a fixed anatomical organ like a kidney or a nerve ganglion. Rather, a chakra was a focal point for meditation—a place where subtle channels (nāḍīs) converge, a shimmering locus of energy and attention. [Hareesh.org] In other words: the chakras are less “parts of the body” and more “places of experience”.
This means: the number of chakras someone works with isn’t set in stone. Some ancient Tantric systems spoke of 5, others 9, 12, even more. [Hareesh.org]The familiar “seven-chakra system” so common today is one of many models—and it gained dominance only relatively recently. [Hareesh.org]
Why that matters
In our modern world, many teachers offer the same seven-chakras-diagram, the same color-correspondences, the same “this-charka = survival” or “this-chakra = creativity” branding. But if we look back at the early sources, we find something subtler: the systems were prescriptive, not simply descriptive. They offered a map for a particular yogic practice—visualizing lotus petals of light, placing mantra sounds in them, installing deities or elemental forces—rather than simply describing “what chakras already are”. [Hareesh.org]
In other words: a chakra map was a tool for transformation, not a mere anatomical chart.
How you might work with them
If you’re curious how the chakra idea can serve your journey—whether you teach, heal, or simply want more presence in everyday life—here are some thoughts:
•Start with curiosity rather than certainty. Rather than saying “This chakra equals this emotion,” you might ask, “What do I feel when I focus attention here?” That shifts from a fixed model to lived experience.
•Visualize with care. The original texts often said: meditate on a lotus of x petals at a point in your body, imagine a mantra syllable vibrating there, feel the element or deity’s presence. That is work. It’s not passive.
•Flexibility is fine. If you’re drawn to the seven-point model, great. But if a five-point system, or an eight-point system feels more alive for you—trust your experience. The origin-texts themselves vary. [Hareesh.org]
•Ground it in your life. These are not mystical abstractions to be kept in a book. If you’re a yoga instructor, or a therapist, or someone seeking balance after work—see how focusing on one center might help you feel steadier, clearer, less scattered.
•Stay humble. As one teacher wrote, “When it comes to the chakras… don’t claim you know. Tell your students that every book presents just one possible model.” [Hareesh.org]
A few reminders
•You might feel a tingle, a warmth, a subtle shift—but you might not. That doesn’t mean the practice failed. Systems are maps, not territory.
•Language matters. Modern associations (for example, “heart chakra = love” or “root chakra = fear”) are real experiences for some people—but they weren’t spelled out that way in the original sources. [Hareesh.org]
•Let the map serve the journey, not the other way around. If your attention gets stuck in “I must open all chakras!”, you’ve lost sight of why you began: to live more fully, more present.
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Final thoughts
Whether you’re drawn to the idea of chakras because you teach, heal, practice or simply live—you’re engaging with a rich and layered tradition. The beauty is in your experience. The map only guides. As you breathe, feel, attend, you may discover that the “subtle body” isn’t somewhere over there—it’s here, right now, pulsing in the quiet spaces of your attention.
May your journey be thoughtful, honest, and above all, grounded in your own lived truth.