Together with the wider interest in South Asian spiritual traditions and, particularly, yoga and tantra, which has driven a steady rise in tantra and yoga studios, festivals and workshops in Western contexts in the last few decades, also the concept of Kundalini has become increasingly popular among Western practitioners. Resting, coiled three-and-a-half times, in Muladhara cakra at the bottom of the spinal column, the serpent energy Kundalini underpins soteriological narratives among Western and South Asian practitioners alike, as through her ascent she unlocks the cakras along the spinal column and allows for divine energy to flow through practitioners' bodies. When travelling from South Asian to Western contexts, Kundalini encounters different epistemic-ontological configurations and interacts with context-specific cosmological backgrounds and elementary notions of beingness—such as body, gender, humanness and divinity. Based on my anthropological fieldwork with tantric practitioners in South India and in Western contexts, in this talk I analyse Kundalini through a cross-cultural comparative lens. Building on the different experiences that South Asian and Western(ised) practitioners relay, I suggest that, when Kundalini operates within a mainly positivistic epistemic-ontological framework, she manifests in rather striking and often-unsettling ways, whereas when she operates within epistemic-ontological contexts that are largely informed by Devī and her retinue, she is experienced in rather seamless, often uneventful ways. While the intense nature of Kundalini awakenings among Western(ised) practitioners may, at first sight, appear counterintuitive when compared to the more modest Kundalini experiences shared by South Asian practitioners, when considering practitioners' distinct existential coordinates, such discrepancies appear as the organic outcome of Kundalini's increasingly cross-cultural appeal.