I realize a lot of people might be irked by this post, given that Chakras do have Hindu origins, but once we understand how they work and the relationship between them and the Sephirot, things begin to become much clearer. The truth is it was the Hindu who popularized their use, but they were known already from long before.
So let’s take the elephant out of the room (or another metaphor you like):
Chakras are energy centers that regulate some of the organs and glands in the human body.
That’s it.
While historically, Hindu religion has associated them with deities, mantras (phonetic pronunciations) and yantras, there’s nothing inherently mystical, dangerous or associated Avodah Zarah in any way because we all have them inside of us.
The problem is foreign theology, not internal structure.
Nevertheless, because of such a stigma we can refer to them as “energy centers”.
When these energy centers are balanced, the human body works fine. When they are blocked or lacking energy, problems begin to arise, sometimes even in a physical sense, and even sins can arise.
If you want to feel your heart chakra (energy center), do the silent meditation for about 20 minutes. You will begin to feel your heart racing, but if you put your hand on your carotid, you will see your physical heart is pumping blood normally. What is actually racing is your heart center.
The second elephant in the room is “where does the danger lie?”.
I respect many Jews want to be holy and are cautious not to approach anything remotely associated with Avodah Zarah. And I truly don’t mean to try to convince anyone of giving up their boundaries.
However as someone who deals with these energy centers on a daily basis on myself and in my private consultations (while keeping the entire Torah and not going insane or off the derekh), a candid conversation will reveal there’s little to fear about them.
So let’s dissect what is really the danger here before moving forward.
Every Halacha has its parameters and Avodah Zarah has 4 + 2 prohibitions for someone to be liable to any of its punishments. Within the specific parameters, someone may violate halacha or a mitzvah, while something that may look like it (for example, a look-alike melacha on Shabbat), might be completely safe.
The first 4 prohibitions of Avodah Zarah are universal (Hilchot Avodah Zarah 3:3):
The other 2 are (Hilchot Avodah Zarah 3:2 and 3:4):
If a person does not do any of these 6 acts, he’s not liable to the prohibition of Avodah Zarah according to the Torah.
But yes, there’s another subtler danger, which is “opening oneself to foreign influences”.
This involves mostly accepting foreign powers other than Hashem, who alone created all the worlds. Rabbi Chaim Vital exhorts us to never go to a cemetery where wicked people live, or to enter houses of Avodah Zarah even though this does not violate the prohibitions we listed above.
The reason is because the spiritual influence of such foreign entities can truly corrupt a person. Therefore chanting mantras, doing yantras sequence, meditating on images and so on are expressively forbidden, not as Avodah Zarah per se, but as “darkhei ha’Emori” (the customs of idol worshippers).
As mentioned above energy centers in and of themselves are benign, and we all have them (otherwise we’d be dead). They are located in the energy body and form the interface between the soul and the physical body, by regulating the activity of many organs, including some of the glands.
A person suffering from depression, which is a misaligned Malkhut might have a “base energy center” blocked. Someone who has a lot of desires which are often not channeled properly might have a problem in the “sacral energy center”, which is associated with the Sephira of Yesod. Someone who cannot assert themselves has a deficient “solar plexus center” (and this would be important for setting boundaries for his family’s own safety).
In a nutshell, this is the pathway:
Sephirah (power of the soul) -> energy center (and meridians) -> physical organs
The good reader might be aware of the Tree of life diagram which is present in many of the pages here at Kabbalah Empowerment:
In it we see not only the mapping of the main Sephirot distributed according to the Zohar and Kitvei Ari, but the colors that are associated with the corresponding energy centers.
There are many electronic devices designed to monitor or visualize how these centers operate by measuring biofeedback signals, such as electrical conductivity, skin temperature, and electromagnetic fields, translating them into visual, user-friendly reports. Colors also signal the frequency of the energy that comes out of these centers.
Either way, understanding and rectifying these centers is crucial to living healthy, happy lives and opening ourselves to Hashem’s experience only.
While I’m not a user of psychedelics and do not condone them in any way whatsoever, many of them act on opening up the “Third Eye Center”, which may induce out of body experiences. This is another danger in and of itself, which might be tackled in another article.
Yet, if a person is grounded in Torah, Halacha and Mussar, spiritual experiences in themselves are not harmful as many of our sages, Tzadikim and Mekubalim had them often. The problem is navigating the spiritual realms, in a safe and responsible way, and that is arguably a positive injunction to a deeper understanding of Hashem.
Moreover, when the energy centers reach what might be called an “overdrive mode” (rare to achieve), a person may experience all sorts of positive effects such as Tikkun HaMiddot (rectification of character traits), psychic skills or other health benefits.
We will leave the training for another article, for now we learn about the energy centers only.
The base (or root) center is the foundation of the entire energy system. It represents our sense of physical identity, our connection to the material world, and our ability to feel safe, rooted, and supported in life. It governs basic survival needs such as food, shelter, financial security, and the instinct to protect and preserve life.
When the root center is healthy and balanced, we feel secure, stable, present, and connected to the body and the Earth. We can meet challenges with calm strength, and we are able to build a grounded life with trust in its basic goodness. The sense of “I exist and I have a right to be here” is central to it.
When blocked or deficient, this energy center can lead to feelings of fear, insecurity, anxiety, and a general lack of trust in life or people. Physically, this may manifest as chronic fatigue, lower back pain, leg problems, constipation, or immune disorders. Emotionally, a blocked Root center may cause overwhelm, restlessness, or dissociation from the body.
On the other hand, excessive Root energy can lead to rigidity, materialism, stubbornness, aggression, or an obsessive need for control and predictability. This often stems from unresolved early childhood trauma related to neglect, abandonment, or lack of safety.
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In Kabbalah, the corresponding sefirah is Malkhut, the realm of action, receptivity, and physical manifestation. It receives the flow from all upper sefirot and brings it into reality. Malchut also relates to emunah (faith), the deeply embodied trust that life is guided by Hashem, that one has a place and a purpose in God’s plan.
A person with a healthy Root center lives with resilient faith, grounded in discipline and simplicity. They understand that spiritual elevation begins with solid foundations. Just as a tree cannot grow without strong roots, so too a person cannot elevate their consciousness without honoring the body, home, and the structure of their daily life.
The Sacral center governs our capacity for emotional expression, sensuality, creativity, and relationships. It is the seat of desire, movement, intimacy, and the flow of life. Just as water adapts and fills any container, this center reflects our ability to go with the flow, to experience emotion without suppression, and to enjoy the pleasure and beauty that life offers.
A balanced sacral center allows a person to feel emotionally fluid, connected to others without losing themselves, and open to creative inspiration. It is closely tied to sexuality, not merely in the physical sense, but as a life-affirming force, namely the drive to create, nourish, and unite.
When blocked or deficient, the Sacral center may cause emotional numbness, lack of desire, fear of pleasure or intimacy, and difficulty forming or maintaining relationships. This may also manifest physically as reproductive issues, lower back pain, urinary disorders, or hormonal imbalances.
Excessive energy in this center can manifest as emotional volatility, sexual addiction, over-dependence on others, or using pleasure as a way to escape emotional pain. The person may become ruled by desire, chasing temporary highs instead of meaningful connection or creation.
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In Kabbalah, the sefirah of Yesod corresponds directly to this center. Yesod is the gateway between the spiritual and the physical, the channel through which Divine energy is transferred into manifestation. It governs the balance between giving and receiving, the flow of energy, intimacy, and reproduction.
A healthy Yesod means that a person becomes a faithful vessel, channeling Divine light into the world through their relationships, speech, and acts of love. It is tied to the concept of modesty (tzniut) not as repression, but as sacred containment, directing energy toward creative purpose rather than dispersion.
A person in balance here knows how to feel deeply without drowning, to love without grasping, and to create without needing control. They become fluid like water, strong, adaptive, and nourishing.
The Solar Plexus center is the center of personal power, governing our ability to take action, make decisions, and assert ourselves in the world. It is the source of will, discipline, self-worth, and the fire that fuels our ambitions. This center gives us the energy to transform dreams into reality and to stand tall in our own light.
When this center is balanced, we feel confident, focused, decisive, and energized. We trust ourselves and act with clarity, without falling into arrogance or self-doubt. This is the seat of our “I can” energy, the internal flame that ignites movement, leadership, and responsibility.
A deficient solar plexus may show up as low self-esteem, chronic indecision, fear of taking risks, or passivity. Physically, this can manifest as digestive problems, liver or gallbladder issues, ulcers, fatigue, or lack of appetite. Emotionally, the person may feel invisible, powerless, or dependent on others’ validation.
Excess energy, on the other hand, can create dominance, anger, control issues, or an inflated ego. This person may become harsh, perfectionistic, or driven by achievement at the expense of inner peace.
This center must be harmonized to transform one’s fire into healthy motivation rather than burnout or suppression.
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In the Tree of Life, Netzach, meaning “Victory” or “eternity” parallels the essence of this center. Netzach represents persistent action, creative momentum, and the ability to overcome internal and external resistance. It is the spiritual attribute of pushing forward even in the face of fear, powered by a higher sense of purpose.
When a person lives from a balanced Netzach energy, they are not afraid to shine, to pursue what matters, and to face challenge with faith and vigor. Yet this sefirah is also humble, it strives not for egoic control, but to bring Divine light into the world through personal action.
The solar plexus center, like Netzach, teaches us that willpower is sacred when aligned with truth. It is not about dominating, but about choosing, refining, and manifesting. The true “City of Jewels” is the life one builds from within, one small act of courage at a time.
• Location: Center of the chest (cardiac plexus)
• Color: Green (sometimes pink)
• Element: Air
• Associated Organs: Heart, lungs, thymus, blood circulation, arms, hands
• Sefirah Association (Kabbalah): Tiferet – balance, compassion, beauty
Core Function: Love, Connection, and Compassion
The Heart center is the bridge between the lower three centers (instinct, survival, emotion) and the upper three (communication, vision, spirituality). It is the central point in the energy system and governs our ability to give and receive love, form authentic relationships, and live from the heart.
When this energy center is balanced, one feels open, empathetic, forgiving, and emotionally secure. There is a sense of peace with oneself and with others, and a deep understanding of the interconnectedness of all life. This is the seat of unconditional love, including love for self, others, nature, and God.
Blocked or Imbalanced Heart Center
When blocked, the heart center may produce feelings of grief, bitterness, resentment, jealousy, emotional numbness, or codependency. Physically, imbalances can manifest as heart and lung issues, poor circulation, immune suppression, or chronic fatigue.
Symptoms of imbalance may include:
Healing and Balancing the Heart center
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Kabbalistic Insight
In Kabbalah, the Sefirah of Tiferet represents harmony and divine compassion. It balances Chesed (lovingkindness) and Gevurah (discipline or boundaries). This aligns perfectly with the role of the heart center: to mediate between opposing forces, to integrate heaven and earth, and to radiate beauty born of balance.
A person with an open heart center lives from a place of Divine alignment, where love flows without manipulation, and compassion is guided by clarity. It is also the seat of true prayer, where words are not just spoken but felt deeply and offered with sincerity.
We all could use more self-love.
The Throat center governs authentic communication, self-expression, and inner truth. It is the energetic bridge between thought and manifestation, where what lives inside becomes spoken, sung, written, or otherwise shared. This center allows us to voice our truth, to listen deeply, and to align our words with wisdom.
When this center is balanced, a person speaks clearly, honestly, and with sensitivity. They know when to speak and when to listen. There’s a deep sense of integrity, and their words uplift rather than manipulate. It is the center of inner resonance, where the voice matches the soul.
A deficient throat center often results in fear of speaking up, inability to express feelings, social anxiety, or withholding truth. Physically, this can show up as sore throat, thyroid imbalance, jaw tension, neck pain, or chronic ear or voice issues.
Excessive energy in this center may manifest as talking too much, interrupting, dominating conversation, or using words as a weapon. It can also show up as sarcasm, gossip, or dishonest speech that creates division rather than clarity.
A blocked throat center hinders one’s ability to live in alignment with their inner truth, leading to a sense of stagnation, shame, or alienation from the deeper self (i.e. the higher parts of the soul).
I’d add the laws of Lashon HaRah would be valuable here as well.
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In the Tree of Life, the sefirah of Hod corresponds closely with the Throat Center. Hod means “Glory” but also implies acknowledgment, humility, and the power of structured communication. It represents the ability to articulate Divine ideas, to take inner knowledge and give it outer form.
A person with balanced Hod does not speak for ego or approval, but to transmit clarity, healing, and alignment. Hod teaches that speech is sacred, a tool of co-creation with Hashem, as we are constantly creating angels and worlds with the Torah. In Jewish tradition, this is reflected in the concept of Koach haDibur (the power of speech), which can either build worlds or destroy them.
When this center and Hod are integrated, the voice becomes a channel of higher truth, carrying light not just in content, but in tone, intention, and presence.
From Sha’ar Ruach HaKodesh, the Arizal teaches that one of the pre-requisites of prophecy is to use the angel created by one’s prayer or Torah study to serve as a vehicle for Hashem’s voice. However it requires a pure but powerful voice to ensure the angel created was fitting to carry His message.
The Third Eye center is the center of intuition, imagination, spiritual perception, and the ability to see beyond physical reality. It allows us to access inner knowing, integrate experiences into wisdom, and understand life through symbol, pattern, and meaning.
This center is not about fantasy or wishful thinking, it is about clarity of inner sight, the perception of truth beyond the senses. When balanced, it enables discernment, clarity of thought, visionary insight, and the ability to see with spiritual eyes. It is the seat of the “witness” consciousness, the observer within.
A deficient Third Eye may lead to confusion, rigid thinking, cynicism, or disconnection from spiritual purpose. One may overly rely on logic or external validation and dismiss intuition as untrustworthy. Physically, this may manifest as headaches, eye strain, sleep disturbances, or sinus issues.
In contrast, excessive Third Eye energy may result in overactive imagination, hallucination, obsession with spiritual experiences, or difficulty distinguishing between intuition and fear. A person may become ungrounded, retreating into the mind to avoid reality.
The Third Eye Center must be harmonized to bridge intellect with intuition, vision with integration, and transcendence with clarity.
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In the Tree of Life, the Third Eye Center aligns with Chokhmah, Binah and Da’at.
Where the lower sefirot function in action and emotion, Da’at governs our awareness, Binah governs the verbal intellect, Chokhmah governs abstract thinking.
When these Sephirot and energy centers are aligned, the mind becomes a vessel for Divine light, and intuition is no longer a vague feeling, it becomes precise guidance, rooted in inner silence and reverence. This is where prophecy begins, not as a voice from outside, but as a resonance from the soul’s own clarity.
The Crown center is the highest energy center in the human system. It governs spiritual awakening, connection to Hashem, and the experience of unitive consciousness. When this center is open and aligned, the individual experiences a sense of wholeness, sacred purpose, and direct connection to higher wisdom.
This center is about direct experience, the kind that transcends mental constructs and reveals Hashem’s presence in all things. It is the gateway to grace, surrender, and the knowing that we are not separate from creation.
When balanced, this center brings a deep inner stillness and humility. There is less need to prove, and more capacity to be, rooted in awe, gratitude, and silent awareness.
When underactive, one may feel disconnected from meaning, isolated, cynical, or spiritually numb. There may be excessive reliance on material reality, loss of trust in life, or a sense that existence lacks purpose.
When overactive or opened prematurely, this center may cause spiritual bypassing, disconnection from the body, or delusions of grandeur (“spiritual ego”). It may result in chasing transcendence while neglecting earthly responsibilities, leading to energetic imbalance or even psychological instability.
The key with this center is integration, to rise spiritually while remaining deeply grounded.
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In the Kabbalistic Tree of Life, the Crown center parallels the sefirah of Keter, which means “Crown”. Keter is the source of all Divine light and will, beyond intellect, emotion, or comprehension. It is pre-creation, the hidden root of desire through which everything flows into being.
Keter cannot be grasped, it is received in stillness, in surrender, in “not-knowing.” This mirrors the Crown center, which cannot be opened through effort, only through grace and readiness. In Kabbalah, this is known as bitul, the nullification of ego, not in erasure, but in transcendence.
When the crown center and Keter are aligned, a person becomes a living channel of Divine will. Their actions no longer stem from self-assertion, but from being in service to something infinite, compassionate, and wise. Life becomes a continuous prayer.
Thought becomes infused with light.
Silence becomes full of presence and as the prophet said (Melakhim 19:12):
Hashem is revealed in the kol demamah dakkah – the small, still voice
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