What a nadi is
Nadi: Sanskrit for a pipe or a tube. Here it means a channel that energy travels through, between the organs, along the nerves and the veins, and through plenty of places that are neither visible nor tangible.
There is a line I love about them. If the nadis were revealed to the eye, the body would look like a highly complicated chart of ocean currents. On the surface the water seems one and the same, but examination shows it moving with varying degrees of force in all directions.
If you have ever looked at a map of ocean currents, or a satellite loop of a storm rolling in, that is the image. From the outside it is one flat blue thing. Look properly and it is all channels, moving at different speeds in different directions. Seeing that takes fine instruments. The instruments here are internal ones: attention, and a great deal of practice.
How many, and which three matter
The Hatha Yoga Pradipika says 72,000. The Shiva Samhita says 350,000. Nobody has ever settled it, for the obvious reason that you cannot count what you cannot see. The practical answer is: a lot of them, everywhere.
Out of all those, the Hatha yogis singled out three.
Sushumna runs the whole length of the spine, from the coccyx at the base of the pelvis to the crown of the head.
Ida is the left channel, pale colored, also called chandra or the moon. It runs from the base of the spine to the left nostril and carries the cool, dark, feminine energy of the body.
Pingala is the right channel, red, also called surya or the sun. Same route on the other side, ending at the right nostril, carrying heat and light.
Ida and pingala wrap around sushumna like a double helix and cross it on the way up. Each crossing marks a chakra. Add the root at the base and the crown at the top and you have the seven that most Western students know.
The old claim is that people who do not practice have prana moving only through ida and pingala, which represent time and death. The yogi’s work is to draw it into the central channel instead, down toward the root, where the heat of it wakes a sleeping snake called kundalini, which then rises and produces samadhi.
What the chakras were for
Chakra: a wheel, a spinning center of energy, sitting along the spine from the pelvis to the crown. Blocked, the wheel slows or stops and nothing moves through it.
They were not originally a personality map. They were points of concentration, places to put your attention in dharana and dhyana. Yogis in deep meditation felt something at those particular places, wrote it down, and passed it on so that other people could go and look for themselves.
Where the seven came from
The earliest texts we know of that describe chakras appear around the eighth century, after tantra had taken hold and well before Hatha yoga absorbed them. Different traditions counted differently: 5, 6, 7, 9, or 12, depending on the lineage and what the practice was for.
The seven that Western yoga treats as the system come from one relatively late text, the Sat-chakra-nirupana, written by Purnananda in 1577. The reason we all use that one is that it happened to be the one translated into English, in 1918, by John Woodroffe, who published under the name Arthur Avalon. Which is to say the seven you know are seven partly because of what got translated first.
The psychological associations that came afterward, root chakra means survival, heart chakra means love, are not in the Sanskrit sources. They start with the Theosophists and Carl Jung in the early twentieth century and grow from there. Often useful, sometimes beautiful, and worth knowing as modern and Western rather than ancient.
Whether there is any evidence
No, not in the Western sense, and I would rather say that plainly than dress it up. You cannot open a body and point at 72,000 nadis. They do not correspond to structures anyone can measure.
A few things sit alongside that. Some nadi points do fall on major blood vessels and nerve pathways. The chakras sit along the spinal cord, which is a genuine mass of electrical activity, signals running up and down it every time you move or think anything at all. The yogis were describing that traffic long before there was a word for it. There are also a handful of cadaveric studies out of Ayurvedic universities finding that chakra locations line up with the large autonomic nerve plexuses. They are small and exploratory, and I would not build a belief on them.
In the East they will happily tell you it is proven, because millions of people have practiced hard enough to feel it, and that counts as evidence there. In the West it does not count until someone in a lab coat has measured it with a tool.
You do not have to believe any of it. That is not part of this training. Start with the energy you can already feel: the blood coming back into your legs when you lower them down from the wall, the pulse in your hands and your face and your ears, the way the breath moves through you. Get familiar with that, then see what else turns up. Maybe you feel something at these points and maybe you do not. Maybe not this year, and then something in five years. Belief plays a large part in what we feel in a body, and it cuts in both directions.
The old instruction was never to argue about this. It was to go and look. That is what the chakra meditations later in the training are for.
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