In the Vedas, in addition to archetypal allusions to chakras, there is also a fairly specific mention of them. Let me give one of the early examples from the Atharva Veda (10.2.31):

अष्टचक्रा नवद्वारा देवानां पूरयोध्या। 
तस्यां हिरण्ययः कोशः स्वर्गो ज्योतिषावृतः।। 

aṣṭacakrā navadvārā devānāṃ pūrayodhyā।
tasyāṃ hiraṇyayaḥ kośaḥ svargo jyotiṣāvṛtaḥ।

Invincible (ayodhyā) abode (pūra) of gods (devānām) with nine holes (navadvārā), eight chakras (aṣṭacakrā). In that (tasyām), golden-colored (hiraṇyayaḥ) shell (kośaḥ), the heavens (svargaḥ) are shrouded (āvṛtaḥ) with light (jyotiṣā).

This hymn, similar to the Puruṣasuktam, is dedicated to the first man, from whom the entire universe and all living beings originated. Later, we see this principle in texts, such as the Siddha-siddhānta-paddhati, in the description of parapiṇḍa (macrocosmos) and vyaśtipiṇḍa (microcosms), its many copies within it.

The term “puruṣa” itself is explained by Yaska in two ways:

Puri ṣādaḥ (the one who sits in the abode, i.e. the body), or puri śayaḥ (the one who rests in the body). You could also say he is the one who “fills” the body. In Tantrism, the body is often associated with Śakti and the spirit in the body – Śiva. Thus, this is the unity of Śiva and Śakti.

Under each element mentioned, you can reveal a dozen or even more meanings. Ideally this should be conveyed to you by the guru through personal contact. I propose to leave this information in this “unsaid” form, leaving the opportunity for everyone to independently comprehend this through personal search and learning experience.