---
title: "Christie Smirl (Kalavati Devi) on Discernment, Kundalini, Siddhi, and Tantric Practice"
url: https://staging13.perseusarcaneacademy.com/post/christie-smirl-kalavati-devi-on-discernment-kundalini-siddhi-and-tantric-practice/
date: 2026-03-24
modified: 2026-07-03
lang: en
author: "Perseus Arcane Academy"
description: "Introduction In this interview, we meet Christie, whose journey began in childhood when her clairvoyant abilities first emerged—a deeply challenging time, as no adults around her could relate to her..."
categories:
  - "Interviews"
tags:
  - "Kundalini"
  - "Meditation"
  - "Reiki"
  - "Tantra"
  - "Yoga"
image: https://staging13.perseusarcaneacademy.com/wp-content/uploads/2026/03/ChatGPT-Image-Mar-24-2026-05_53_34-PM-1-1024x683.png
word_count: 5156
---

# Christie Smirl (Kalavati Devi) on Discernment, Kundalini, Siddhi, and Tantric Practice

## Introduction

In this interview, we meet [Christie](http://www.healthiervibrations.com/), whose journey began in childhood when her clairvoyant abilities first emerged—a deeply challenging time, as no adults around her could relate to her experiences. This early awakening set her on a path of self-discovery, leading to the accomplished guide we see today.

A heartfelt thank you to Christie for sharing both sides of her journey—the struggles as well as the growth that shaped who she has become. If you’d like to follow her work, you’ll find links at the end of the post.

---

![](https://staging13.perseusarcaneacademy.com/wp-content/uploads/2026/03/ChatGPT-Image-Mar-24-2026-05_53_51-PM-683x1024.png)

## Interview

**PAA: You worked in acute care for decades at St. Bernardine Medical Center. What did 30  years of hospital experience in the emergency department, intensive care and trauma  teach you about discernment, and how do you now apply that to subtle-body work and tantra? **

When working with critically ill humans in life and death situations, you must triage and  problem solve quickly; prioritize the most important tasks first. One must see beyond  smoke and mirrors, emotions, ego and chaos. ***Discernment ***is defined as being able to grasp and comprehend, often what is obscure. When a patient comes into the emergency department screaming with abdominal pain, you must rapidly ***differentiate ***from a myriad  of possibilities such as trauma, infection, obstruction, poisoning, nerve radiculopathy, psychosis or drug seeking. There is no time to waste and a very narrow margin for error.  Working with acutely ill patients helped me hone and increase my natural ability to pick up  on the unseen and unsaid. There are advantages to being able to perceive shifts in a person’s subtle body prior to changes in physiologic, laboratory or electrical biometric measurements. It’s like an early warning system. Some call it spidey senses, six sense, gut instincts, intuition, extrasensory perceptions or ***divination. ***These special senses take discernment to deeper levels. Working in a highly charged hospital setting also teaches ***detachment***, how operate without becoming absorbed by egos or emotions.  

Does this discernment translate to teaching and learning subtle-body work and tantra? Yes,  absolutely. Subtle body work encompasses a wide range of energetic techniques that  target sheaths ***beyond the physical***. In Ayurveda, yoga and tantric healing it important to  assess and harmonize all five sheaths: the gross body (annamaya kosha), breath sheath  (pranamaya kosha), mind sheath (manomaya kosha), subtle spiritual sheath (vijnanamaya  kosha) and soul sheath (anandamaya kosha). When it comes to aligning the last two most  subtle sheaths, tantra and subtle body work are highly effective. Success as a teacher or  practitioner is directly proportional discernment and ability to *differentiate, determine, detach and divinate. *

True subtle body work falls under the umbrella of tantric modalities. That being said, I must  say that the terms subtle body therapeutics and tantra are used loosely and cheaply.  These days, many tantra ‘workshops’ look more like social self-gratification groups lacking  authentic knowledge of tantra. Many people approach tantra and subtle body work for the  wrong reasons. Many want a romanticized social experience. Some want a magical mirage.  Others are looking for something to boost their confidence or a quick fix to make the pain  go away. That’s not what it’s all about.  

Tantra as a noun is a teaching, a text. As a verb, tantra is a practice. Tantra is an ancient  nondual tradition that ***liberates consciousness***. The word tantra is derived from two Sanskrit words: tanoti and trayate. Tanoti means to ***expand***. Trayate means to liberate.  Sanskritists look at the word tantra in two parts: tan and tra. ‘Tan’ means to “stretch or  expand” and ‘tra’ means to “save or ***protect***”. The goal of tantra is to purify and awaken ***Kundalini ***to transform the individual into a divine embodiment. As a system of science and  occult-magical paths, true tantra requires discerning divination. Curriculum and  counseling must be ***tailored, individualized, truthful and direct***. Tantra and subtle body  work often require vulnerability and breaking through multiple layers of painful  conditioning, seen and unseen.  

In intensive care, the patient is helpless and your job is to facilitate them back to full  recovery and independence. Working in the hospital, you learn how to break the news truthfully and tell it like it is, even if they are not prepared to hear it. As a medical  practitioner, you are not worried whether you are ‘liked’ or followed. Your goal is to first, do  not harm. Second to heal. Third, to restore their independence or liberation. This should  always be the goal in tantra and subtle body work.  

**PAA: When you compare Western hospital medicine with [Ayurveda](https://www.healthiervibrations.com/ayurveda-yoga-institute.html), where do you see the  most productive “meeting point”—and where do you insist they should not be collapsed  into each other? **

Western medicine and Ayurvedic medicine both have great value and function. Western  hospital medicine is often what I refer to as the ambulance at the bottom of the cliff,  whereas Ayurveda is the stop sign and fence at the top of the cliff. Ayurveda ***prevents ***and  treats symptoms before they become chronic conditions. Ayurveda detects imbalances  before disease is evidenced by laboratory or radiographic diagnostics. Western medicine  treats disease after it has begun. People who rely on western medicine get ***prescription  pills ***and bandages more often than not. People who rely on Ayurvedic medicine get  ***protocols ***for self-accountability which includes nutrition, lifestyle modifications and  spiritual interventions. Western medicine eludes to preventative care but rarely promotes  patient accountability till it is too late. After 30 years experience in the hospital, I have  come to see that the US medical model profits from ***procedures***, pills, ***probing***, ***products***,  ***patient passivity ***and ***persistent illness***. An Ayurvedic doctor, who is true to traditional  roots, values their ability to reverse illness and make to person independently well.  

I wholeheartedly promote integrative medicine, but feel the two should have distinct  boundaries, especially in the education arena. I would caution about blending Ayurveda  into mainstream western medical curriculum. Mainstream medicine is infamous for  ***diluting ***and ***deleting ***older sciences. For example, it used to be common knowledge to  plan surgeries based on the planetary cycles for better outcomes and healing. Now, that  knowledge has been erased from US medicine.

The US has now established accredited Ayurvedic colleges, clinics and doctorate level practitioners. It would be a dream come true to be able to make Ayurvedic referrals as part  of standard US medical care, but we are not there yet. The time is coming. In the 1970’s, traditional Chinese medicine really struggled to be accepted. It was seen as primitive ***folk  medicine***. Now you can get a referral for acupuncture through mainstream insurance.  Ayurveda is growing steadily in the US. Ayurveda has stood the test of time, over 6,000  years. It will still be here after American health ***fads ***and ***facades ***fade.  

**PAA: You describe leaving hospital life exhausted and taking a sabbatical in early 2020 to devote yourself to writing, devotional music, and spiritual art. What inner “identity surgery”  did that require, and what made the shift non-negotiable? **

It was hard to understand myself as a devotional artist. I was used to being intellectual,  rational, punctual and productive. Devotional work comes from the heart, from feelings and emotional connection to the divine. I had worked hard all my life limit feelings and  emotions. It was complicated to open this side of myself. Much of my inner self was  wrapped tightly with bared wire. I had to truly question if I wanted liberation through  devotion.  

Devoting one’s self to writing, sacred art and music requires making room. I had to  relinquish my time stamped life. I had to make space for spiritual rejuvenation and deep  meditation for hours a day to reach the level of gnosis and devoted art I was seeking. My  rational mind triggered cascades of self-criticism and questioning. Is this devotion or  escapism? Is this laziness and unproductivity disguised as spirituality? How will this pay  the bills? Is this a mid-life crisis? Is this menopause? Is this empty-nest syndrome? Is this  COVID psychosis? Am I under a spell or a curse? Is this a spiritual breakdown or  breakthrough? 

I spent entire days, weeks and months in solitude. I rarely left the house unless it was to go  to the grocery store or into nature. I was up at all hours of the night. There was no schedule, no due dates and no rules. There was no boss, no business meetings, no bureaucracy. I did  what I wanted. I was immersed in chanting, meditation, ritual, reading occult books, tantric rituals, receiving spiritual initiations, painting, drawing, writing poetry, singing,  composing music, astral traveling, practicing personal alchemy and channeling. My aim  was ***mysticism not mechanical motions***. I wanted to deepen my relationships in the  spiritual realm. I wanted to go deeper than ever before. I also wanted answers to lifelong questions. I wanted liberation. It was intense. It was all consuming because I allowed it to  be. I had the luxury, dedication and determination to become devotionally consumed. I refused to be driven by lust for financial gain or recognition. I wanted gnosis, not a product  to package and promote. 

Once my whole world shifted, my mind was liberated from decades of constriction and  conditioning. I refused to go back to the constrained mainstream life as I had lived it before.  Period. Once the spiritual eye opens, you cannot unsee.  

> My spectrum of vision did not include angels or benevolent spirits, just tormented souls,  chthonic spirits and demons.
>
> Christie Smirl ~ Kalavati Devi

**PAA: You’ve described an out-of-body experience at age four and later astral/mystical experiences you call reliable and reproducible—what were the psychological and spiritual  costs of that sensitivity, and what practices helped you integrate it without fear? **

There were huge ***psychological costs***. I did not have a spiritual teacher or supportive infrastructure. I did not have a religious framework to relate to. I had visions, spirit  encounters, out-of-body experiences and possession phenomenon. At a young age, I  distinctly knew the difference between nightmares, daymares, fantasy and reality. My  senses became ***hyper-alert ***and ultra-sensitive. I was clairaudient, clairsentient,  experiencing precognition and psychometry. It was ***disturbing ***at best. At school, I rarely  made friends, nor did I want to. Company of others was undesirable and a liability. As an  only child, I kept to myself at home.  

Psychologically, I felt ***tortured ***by the spiritual realm, sometimes in a paralytic state of  sheer ***terror***. I was overstimulated and harassed by the spirit world. It was ***intimidating ***and  ***parasitic***. On occasion, I would speak about my paranormal reality, but the Satanic panic  was well underway. That kind of talk was frowned upon and could get you put into an  institution. Over the years I was tested for ***schizophrenia***, autism and such. All tests were negative and inconclusive. My intelligence quotient testing came back genius level and my  grades were exceptional, so my ‘abnormal behaviors’ were chalked up to social  maladjustment. 

My attempts to keep boundaries between worlds resulted in a type of ***obsessive  compulsive ***disorder. I learned quickly that spirits could read and influence your mind and  emotions. In response I developed a technique of counting rapidly 1-2-3-4-5-6-7-8-9-10-9- 8-7-6-5-4-3-2-1 back and forth silently in my mind for hours on end. It jammed all spirit  ***telepathic ***communications. As a result, I rarely spoke or responded to many people unless required, because I was counting. My personality came across serious, dark and cold. I had no tolerance for chit-chatters or social gatherings. I preferred the company of  my chickens, rabbits and dogs. They didn’t have mental diarrhea or entities lingering  around them. My fear eventually became hypervigilance, ultra-awareness. My social  aversions created strong boundaries. My ***isolation ***became my shelter and strength. 

The ***spiritual costs ***were mixed. It was like ethereal survival bootcamp training. I struggled.  My spectrum of vision did not include angels or benevolent spirits, just tormented souls,  chthonic spirits and demons. I felt like a lost child in a demonic fun house ***horror story***. My goal was to shut it all down, block it out.  

At about the age nine, I received brief spiritual training from a priestess at a metaphysical  church in Pasadena, California. She helped me establish spiritual boundaries. It was the  first time a person had acknowledged that I was receptive, not crazy. A healer at the same church took me under her wing for a while and taught me about talismans, crystal charms, psychism and warding techniques. By age twelve, I found ***vodka***. That worked well. The  problem was solved, temporarily.  

In my thirties I began formally studying ***Ayurveda, ***yoga, meditation and Reiki. Through  Ayurveda, I was administered medhya herbs such as brahmi, tulsi, shakapushpi to purify  and strengthen my mind channels. I was given rasayana herbs to ground my subtle body  energies. I took a protocol of bitter and purging herbs such as triphalagritum and neem to  clean my blood, liver and digestive system. I underwent a full ***panchakarma ***cleansing  regimen with lifelong instructions on nutritional modifications, yoga asana, pranayama and  meditation. Ayurveda introduced me to the chakras, the Dakinis and the benevolent  guardians such as ***Ganesha***, Saraswati and Durga. I was prescribed and taught healing  mantras. I learned about Kali Maa, my Ishtadevata, the wrathful Goddess from my  childhood experiences. Then in my forties I formally studied Himalayan Shamanic ***Tantra ***and ***Kali Consciousness***. This took me full circle. I was no longer afraid. I became in  control. My power was reclaimed and reorganized. 

**PAA: In your account, spirits often communicate through emotions, images, and fragments—how did that shape your approach to interpretation, and how do you teach students to avoid projection when dealing with subtle perception? **

Teaching students how to avoid projection when dealing with subtle perception is difficult,  but necessary. I teach a course called ***Energy 911***. I ask the students to first contemplate the following. Just because you experience a feeling, doesn’t mean it came from you. Just  because you perceived a thought, doesn't mean it originated from your own thoughts. Just  because you see an image flash in your mind, doesn't mean it pertains or belongs to you. I  challenge students to really sit with those concepts when dealing with everyday life,  emotional regulation and subtle perceptions. This helps them understand the difference  between ***true inner knowledge***, psychic debris cross contamination verses ***instigated  psychic manipulation***. 

It is important to understand where psychic manipulation comes from. Spirits are very  capable of projecting and triggering emotions, images, thoughts and impulses. Most  humans are like open books. All it takes is a quick psychic body scan to determine their  weaknesses and strengths, fears and frustrations, desires and delusions. A ***vampiric spirit ***or ***parasitic hungry ghost ***can manipulate to produce a desired outcome for their benefit or entertainment. Maleficent spirits will often create a trigger that seems quite familiar to  the target, so people assume it came from within. They assume it is their own internal  thought, feeling, recollection or inner dialog. Humans can do the same thing to exploit  other humans. Whether we call them witches, wizards, occultists, ***black magicians ***or enchantresses, there are people capable of psychic manipulation beyond subliminal  messages.  

I teach students ***steady self-awareness***. When disturbances arise, I ask them to ***wait and  witness rather than react***; ***investigate rather than internalize***. One of the best methods  that I have learned and teach is call the light and sound kriya. It is a Self-realization method  that steadies and purifies the mind and sense organs. After dedicated practice, one can  discern inner verses outer sight and sound. Being able differentiate between inner and outer psychic stimuli, makes manipulation easy to recognize and block. So, awareness and  detection come first. To reduce this phenomenon, I tell students the following. Be careful  of the company you keep. Don’t aggravate the realm of spirit. Honor your ancestors. Stay  out of places that harbor unrestful spirits. Don’t talk to the dead, unless you have very  specific work to do. Regularly cleanse your psychic field. Regularly perform protective  measures, just like you lock the front door at night. Lastly, be mindful of your emotions.  Anger, lust, jealousy, sloth, treachery, regret, arrogance and such are called ghost thieves  for a reason. Transmute these A.S.A.P.  

**PAA: You’ve spoken publicly about mental health, possession/insanity themes, and  spiritual pitfalls—what framework do you use to distinguish spiritual crisis, trauma  activation, and a mental-health emergency in real time? **

To differentiate between ***spiritual crisis***, emotional trauma or ***mental health emergency ***there are key assessments to establish whether the shift is ***psychosomatic, psychological ***or ***paranormal***. Being able to systematically make a differential diagnosis is key. This is  multifaceted, but through Ayurveda I follow a clear framework.  

Naturally, I want to rule out ***biological ***causes first. Are they on drugs? Psychedelics?  Prescription psychoactive pills? New supplements? Alcohol? Excessive stimulants like caffeine, diet pills, power drinks or energy boosters? Even things like food dye allergies can trigger outrageous mental derangement. What is their diet like? Have they been fasting or  binging? Have labs been checked? Blood imbalances such as elevated ammonia, electrolyte imbalances, kidney failure, infection and vitamin deficiencies can provoke  mental derangement. Has there been head trauma? This is the tip of the iceberg. 

From an Ayurvedic standpoint assessment can determine if the mental disturbance is  psychosomatic, arising from an ***imbalanced bodily dosha***. There are three doshas: vata,  pitta and kapha. If the bodily humor vata is elevated it can cause rajasic mental symptoms  such as anxiety, insomnia, ***paranoia***, hypervigilance, hallucinations and hyper erratic  behaviors. If pitta is elevated it can rajasic symptoms like mental agitation, rage, violent  outbursts, ***homicidal ***and suicidal ideations. If kapha is elevated in the body it can cause  tamasic mental symptoms such as ***depression***, isolation, lethargy, hoarding and dark  behaviors. In western medicine, these symptoms are most often diagnosed as  psychological aberrancies, treated with sedatives and antidepressants or ***antipsychotic  drugs***. Ayurvedic medicine understands that the root cause of these psychosomatic  disturbances are caused by ***incompatible nutrition and lifestyles***. 

Then there are psychological origins, ***mental trauma ***or agitation due to loss, grief, shock,  rejection, shame, guilt, fear, frustration, stress, anger, abuse, post traumatic stress or lust.  Understanding the timing, duration and triggering factors is important. This type of mental  indigestion can be resolved with herbs, counseling and proper self-regulation and re direction such as ***meditation vs western medication***.  

To determine if the mental crisis is paranormal or ***possession***, there are a whole host of  questions such as, but not limited to the following. Has the person been involved in or  exposed to black magic, occult rituals, curses or magical books? Does the person have  any obsession or addiction? Have they visited any haunted locations, cemetery, hospital or  mental institution? Have they been involved with people who traffic spirits, even well meaning channelers? Have they been speaking to the dead? Have they experienced  anything paranormal? Have they engaged with a new sex partner? Has anybody near them  such as a relative recently died? Ayurveda has clear methods of detection and treatment of  possession.  

No matter what the cause of mental disruption, management requires pinpointing the root  cause. This requires adequate ***investigation***, detailed ***inquiry ***to collect a personal, social,  spiritual and medical history. A physical assessment is needed with possibly laboratory  work. Collaborative input from family members and friends is ideal. n environmental  evaluation such as a home visit is very valuable. Any skeletons in the closet? Don’t forget to  rule out attention seeking or manipulation. 

**PAA: Your Spring 2026 advanced module highlights mystical transformation through  Dakinis and dharanas from the Vijnana Bhairava Tantra—what capacities do these  practices develop, and what readiness markers do you require? **

I am really looking forward to teaching this particular program which incorporates the Dakinis and Vijnana Bhairanva Tantra dharanas. The maximum class size is 8 students, and  all classes are in person, so I must be selective with enrollment. ***Readiness markers ***are  important, especially in ***tantric training***. First of all, I have known each student for several  years already. They have attended programs at The Yale Drive Ashram where I have  assessed their ***ritual competencies***. Since they have completed previous courses and certifications with me, I have become familiar with their ***psychological groundedness,  sincerity ***and ***devotional consistency***. I don’t except students with an over inflated or  ***unstable egos***. An ideal student is motivated towards Self-realization vs ***self-inflation***. 

This Spring 2026 program will focus on the ***Dakinis***, powerful ***Shaktis ***of the Holy Mother,  ***tantric Goddesses ***honored through ritual and meditation. Dakini means sky dancer, sky  goer or sky Mother. Fearful people call them ***flesh eaters***. The Dakinis are worked with and  revered in Tantra, Hinduism, Nepalese and Tibetan Buddhism. Dakinis facilitate the  removal of conceptual deceptions and multi-dimensional imbalances to help the  practitioner obtain enlightenment. Dakinis are also ***guardians ***and protectors of knowledge  and Shakti. They may block the rise of Shakti in weak, unready or unworthy practitioners.  Sometimes they create illusion and confusion to protect the practitioner against abnormal  or premature rise of Kundalini. Dakinis empower those who are prepared, capable and  equipped.  

Each Dakini governs one of the seven primary chakras, hence they are called ***Chakra  Dakinis***. Each Dakini also empowers one of the seven primary dhatus (body tissues),  hence they are called Dhātunāthās or ***Dhatu Dakinis***. Here’s is a quick run down of  correlations. Bone is governed by Dakini in the muladhara root chakra. Fat is the abode of  Rakini in the svadhistana sacral chakra. Muscle is overseen by Lakini in the manipura solar  chakra. Blood is governed by Kakini in the anahata heart chakra. Plasma is connected with  Shakini in the vishuddha throat chakra. Bone marrow is associated with Hakini in the ajna  third eye chakra. Reproductive power is linked to Katyayani in the sahasara crown chakra.  

The Dakinis are well known to awaken and ***bestow siddhis***. Siddhis are  supernatural or mystical byproducts of self-mastery and spiritual advancements. Siddhi is  translated as knowledge, accomplishment, attainment, success or ability. Siddhis can  become distractions and ego disrupters. Practitioners need not demonstrate, advertise or  boast about siddhis. They are indications of mastery, achievement and ***liberated Shakti***.  Many teachers emphasize keeping siddhis private, secret, prized as a special gift, not a parlor trick. Siddhis are countless and mysterious. Here are a few commonly discussed.  Anima, the ability to shrink to the size of an atom. Mahima siddhi is the ability to expand into an infinitely large size. Laghima is the ability to be weightless. Garima is the ability to become very heavy or dense. Prapti is the ability to access any place. Prakamya the ability  to manifest one’s desires. Ishitva is the ability to control the elements or natural forces.  Vashitva is the ability to influence anyone. 

The Spring curriculum focuses on developing an intimate connection with the Dakinis for Self-realization. Part of this process incorporates dharanas of the Vijnana  Bhairanva Tantra (VBT)***. ***The VBT is a central scripture in Kaula Tantra written around the 7th century CE. It encompasses 112 meditational concentration exercises called dharanas  which facilitate non-dual transcendental reality, pure consciousness of Bhairava. These  method focus attention on the different dimensions within the body, such as the chakras,  dhatus, the void or the spiritual heart. Coupled with the Dakinis, this is going to be a very  powerful training module.  

**PAA: That same program emphasizes ritual, mantra studies, and chanting to modulate the mental, emotional, and subtle bodies—how do you structure ritual so it leads to integration rather than peak experience or spiritual bypass? **

Thank you for this question. Structuring ritual for integration rather than peak experience or  ***spiritual bypassing ***is important. Some people are drawn to ritual for the **thrill and  theatrics**. Some are enchanted by ‘L.A.R.P.ing’ ***live action role playing ***rather than  ***legitimate transformation***. For some it is a ***social event ***verses self-work. As a ritual  facilitator, these are pretty easy to spot, especially when you establish a long-term  therapeutic teacher student relationship. Part of this relationship is getting to know and  helping them become liberated from their ***psychological wounds***, unresolved issues and  challenges. If ***Self-actualization ***is not their goal, they are in the wrong ritual space with  me. 

When structuring ritual, I follow and teach a systematic approach. First, make a clear  intention, purpose, goal, ***sankalpa ***or vow. Write it. Speak it. Next, go through a set of  questions. Some questions include the following. What are you willing to do or ***sacrifice ***to  achieve that goal? Does the ritual involve ***invokation ***or evocation of a God(dess) or spirit?  Are you trained, qualified or competent to perform ritual with that entity? Do you know the  dangers? Is this a one-time ritual? If not, how many times will you perform it? Once, weekly,  monthly, annually, daily for ninety days or daily for five years? Are you ***dedicated ***to the  process even if it is ***unglamorous***, uncomfortable or unfruitful at first? Are you willing to  accept feedback from your ritual mentor regarding the process, good or bad? 

As taught by my Guru, ***success is dependent on intensity, sincerity and totality. ***

**PAA: In your essay Physics of Mantra Divinization you describe mantras as purifying subtle  and physical bodies and removing obstructions—what does “purification” look like in lived experience, and how do you keep students from using it as a moral or ego narrative? **

What a great question. I assess purification from two points of view, the objective and the  subjective. Objective evidence involved facts, unbiased and verifiable data, such as a  measurable physical change. That can include blood pressure, skin complexion, weight,  laboratory results, xray, observable behavioral changes so on. Subjective is typically based  on the student or patients feelings, opinions, personal experience. Subjective analysis is  subject to fluctuations and ego narrative. Objective is concrete.  

Purification in real life experience is evidenced by reduction of physical or mental pain,  suffering, delusion or disease. Also, the narrative should change when purified. Let’s use trauma as an example. Does the person continue to wear trauma as a badge? Has the  trauma been reframed? Can the person convert trauma into fuel or a stepping stone? Have  the move beyond ***victimization to victor mentality***? Has their pain pivoted to purpose,  plan and action? Has illusion been illuminated? Purification is evidenced when physical  and psychological disturbances are ***released and relinquished rather than relished and  repeated. ***Transcendence requires ***willingness and work***.  

Having a living spiritual mentor in these matters ensures objective and subjective feedback, a person to help judge the progress. A mentor can tell when the work is not  actually being done or not working. However, some people just want reassurance,  approval, pacification, a microphone or a parental figure. 

> Mantras are phenomenal. They changed my life.
>
> Christie Smirl ~ Kalavati Devi

**PAA: You also reference the Mahāmṛtyunjaya mantra as a “moksha mantra” connected  with fear and liberation—how do you teach powerful mantras safely, in terms of dosage,  timing, contraindications, and integration practices? **

Mantras are phenomenal. They changed my life. There are thousands of mantras. I only  teach healing and devotional mantras. I exclusively teach Vedic Sanskrit and tantric  mantras. ***Teaching mantras ***first requires determining what the goal is. Do they need a  Shanti Path mantra to reestablish inner peace? Do they need the Mahāmṛtyunjaya to  overcome the fear of death and disease? Do they need a devotional mantra to Ganesha for  grounding and removal of obstacles? A mantra to Saraswati for knowledge, learning, art  and music. A Narasimha mantra for protection? Each mantra has a different effect. 

***Dosage ***is dependent on several factors. For example, a person with a strong mind and  body can chant longer and louder. Chanting too long or too loud can create excessive internal heat and ***mental agitation***. A weakened or mentally labile person should chant for  less time, softer or silently. 

***Timing ***of mantras makes a big difference. **Time of day **matters. Some mantras are best  chanted very early in the morning during ***brahmamuhurta***. Others are best chanted at  night, such as Kali mantras. Timing of mantras also involves calendar timing, ***day of week ***or ***lunar cycles***. Some mantras are chanted daily, others only on specific days, such as  Mercury mantras on Wednesday or Kali mantras on Tuesday, Saturday, new-moons and  eclipses. Mantra timing applies to how long to chant the mantra over time. Will the mantra  be chanted for 3 days, 3 months or lifelong? ***Length of time ***per sitting has to be taken into  consideration. Some mantras are chanted for one round of 108 repetitions. That may only  take 15 minutes. Other mantras are chanted for 10 rounds of 108 repetitions and that may  take up to ***3 hours***. Timing also determines ***speed***. Some mantras are intentionally chanted  very fast. Others are slowly articulated.  

There are only a few mantra ***contraindications***. If the person becomes ***psychologically  unstable ***while chanting the mantra, it should be discontinued and or modified by the  person prescribing it. A mantra to a deity should never be done without understanding,  faith, ***respect ***and devotion. Doing so can cause harm or even possession. Some mantras  are never chanted out loud or shared. Some mantras are advanced and the person must meet pre-requisites.  

One of the most important ***integrative practices ***is to sit and absorb and harmonize after  chanting. It is all too common that people chant, then just rush off back to normal life. This  can lessen the therapeutic effects or even cause agitation and imbalance. After chanting,  ***relax, reflect, receive, recalibrate ***and let one’s energy and consciousness ***reorganize***.  To integrate, my spiritual father, Baba Yogi Kalinath Aghori KrishnaKali Das, taught me an  important formula. Concentration + visualization + intonation + heightened feeling brings presence. Concentration is attention and time. Visualization is seeking union. Intonation is  a vibration of name and form. Heightened feeling brings sensation and energy. Presence  creates divine networking. This formula has yielded great integrative results with mantra  work.

**PAA: Your book KALI GNOSIS frames devotion to Kali as intimate, demanding, and transformative through ritual practices and channeled writing—how do you define  “devotion” as a discipline, and what does it ask a person to surrender or refine? **

Devotion is a discipline. ***Devotion ***is one of the most ***sacred sacrifice***; sacrifice of one’s  time, priorities, attention and energy. In Sanskrit, the term भक्ति means devotion and bhakti; they are synonyms. Bhakti is faith, faith as devotion, ***faith ***as the ***fearless pursuit.***

The highest pursuit is devotional service. Devotion requires courage, tenacity, and  resilience. In devotion, one surrenders and sacrifices all conditions, persons, places and  circumstances which block the goal. In devotion, one fastidiously removes the obstacles and inertia, doubt and dread. Devotion involves listening and becoming immersed and  inspired. Devotion can involve attending satsang with a group or community of peers who  seek truth. Devotion may manifest as the process of remembering and fixing one’s mind,  not losing sight of the goal, not becoming defeated, ***rising every day***. Devotion often  requires memorizing and repetition, stability and focus. Devotion is shown through  ***reverence, praise, prostration, paying homage ***and respect to that which we hold sacred.  Devotion takes surrender and constant sincere determination. Anything less, might just be  a flash in the pan.  

Thank you for this opportunity the share.  

Christie Smirl ~ Kalavati Devi

**PAA: Thank you very much for sharing so much about your journey. **

---

## Christie Smirl ~ Kalavati Devi: Further Information

##### Website - Healthier Vibrations

##### YouTube

##### Events