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At Devipur we spread the teachings of the ancient yoga and Tantric traditions.

A unique Shaiva-Shakta school focused on sharing and preserving the traditional spiritual science of  Yoga.

We  encourage students or sadhaka to live to their full potential and celebrate life.

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Maya Swati Devi


SAKTI means strength, power, feminine energy, it is the feminine manifestation of the divine. The veneration of the various forms of Shakti is widespread in India.

Towards the middle of the first millennium a new spiritual and religious current emerged in the Asian subcontinent: shaktism. A myriad of forms of the great mother came alongside  pre-existing Hindu male divinities thus forming divine couples. This current also greatly influenced Buddhism so that the various figures of the Buddha were joined by a female figure. The male divinity representing the immutable is flanked by the female divinity representing strength, power and therefore divine energy. A real religious revolution which also corresponds to a new spiritual view. In the seventh century AD, Shaktism produced its sacred texts: the Tantras.

The deepest roots of Shaktism and Tantrism can be found in the cult of the great mother of the Pedic peoples. Cults that have similarities throughout the rest of the world and bring us back to the origins of spirituality. Kali or  Durga, Black Mothers in the most ancient cultures, Black Goddesses in Ancient Greece or Christian Black Madonnas come from a single prototype. An archaic divinity who resisted the macho traditions, such as the Vedic one, and who resurfaced with new vitality with the cult of Durga and  Kali in all their forms.


ea black first appears in the Devi Mahatmya or  Durga Saptasati from the Marcandeya Purana. Devotion to Kali, the goddess who most expresses the great mother archetype, has its fulcrum in Tantrism. Its terrifying form symbolizes power, strength, good that defeats evil, it is the manifestation of divine power. Black because it is the color where everything disappears, also called Digambari (covered with sky), Nude and with large breasts like the primordial goddesses.

Shiva in Mahanirvana Tantra describes it as follows:

As white, yellow and all other colors disappear into black, so all beings enter Kali.

So it is for those who have attained the knowledge of the tools for final liberation, that the attributeless, formless and beneficial Kalashakti (Kali, without Her Time, Kala, ceases to exist) has the color of darkness.

Since the eternal, inexhaustible and beneficial in the form of Kala (Time) is the Nectar itself, therefore the sign of the Moon is placed on His forehead (Nectar flows from the Moon). As She observes the whole universe, which is the product of Time (the Universe is Brahman in the form of Space-Time which is Maya), with her three eyes - the Moon, the Sun, and the Fire - for this She has three eyes.

Since She devours all existence, since She chews all that exists with her ferocious teeth (Kala-danta, the teeth that are Time), therefore the blood is imagined as the clothing of the Queen of the Devas (at the final dissolution) .

As She protects all beings from danger from time to time, and as She directs them into the paths of duty, Her hands are raised to dispel fear and bestow blessings.

Since She encompasses the universe, which is the product of Rajoguna (Passion, active quality), She is described as the Devi who sits on the red lotus, watching Kala drunk from intoxicating wine and playing with the universe. Furthermore, the Devi, whose substance is intelligence, is a witness to all things.


The Divine Mother is revered as ten cosmic personalities, the Dasa-Mahavidyas. The Mahavidyas are considered tantric by nature and are usually identified as:


Kaula, or also Kula, indicates a set of tantric traditions deriving from the practices (literally "worshipers of the Kapalin", the Bearer of the skull - one of the names of -, a Shaivaism ascetic current of very ancient origins, known for the habit of meditating in crematorium fields). The Kaula school is also closely linked to traditions and mockery of taboos and social mores as a means of liberation

The Kaula school emphasizes the concepts of autonomy, liberation and freedom. It affirms the freedom of the devotee from inner, intellectual and selfish limitations and from outer, social and cultural preconceptions.

On an outward level, de-conditioning is achieved by detaching oneself from conventional restrictions on the pure and impure, and replacing one's family with the spiritual one of the master.

On an inner level, freedom is achieved through the awakening of the Kundalini, the creative energy of Consciousness (Śiva). Kundalini unfolding gives rise to manifestation (the process is traditionally associated with the formation of the human body), and then lies asleep at the base of the subtle body, waiting for the moment when, awakening, it will ascend until it rejoins Śiva. The awakening of the Kundalini occurs for everyone at the moment of death, but for the initiates it acquires a value

particular as it allows the reunion in the supreme Self, the rediscovery of one's own non-dual nature, the origin of all duality. Absolute freedom (liberation) is found only in the revelation of this all-pervading unity, a state described as atmavyapti, reabsorption into true atman, or śivavyapti: reabsorption into the Supreme Consciousness which is Śiva.

Aham, the heart, is a central concept in Kaula ideology, conceived as the most sacred reality, seat of Consciousness (Cit) and Bliss (ananda), place of union of the cosmic couple of Śiva and Śakti . The term Aham refers to the same reality expressed in other terms as anuttara (unsurpassed), Akula (beyond kula), Śiva (the Lord), Cit (Supreme Consciousness), as well as ananda and Śakti. Each term expresses a specific point of view, but none of them can fully describe the Supreme Reality.

On an individual level, the heart is the force that holds the various conscious experiences together: the individual is considered a Kula made up of eight elements. These are: the five senses, the ego (ahamkara), the mind and the intellect. They are not involved in totally separate processes but constitute a single interdependent family ("kaula") which finds its common substratum in the Conscious. The Kaula prescribes various practices in order to reintegrate the eight "rays" of the soul into the Supreme Consciousness.

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Maya Swati Devi


Hatha Yoga is a preparatory process of Yoga. The word “ha” means sun, “ta” means moon. “Hatha” means the Yoga to bring balance between the sun and the moon in you, or the Pingala and Ida in you. You can explore Hatha Yoga in ways that take you beyond certain limitations, but fundamentally, it is a physical preparation – preparing the body for a higher possibility.

The converse of this is the science of asanas. If you consciously get your body into different postures, you can also elevate your consciousness.

The practice as you see it currently in most places – the mechanics of it – is simply of the body.

Hatha means ‘force’ and is more traditionally defined as ‘the yoga of force’, or ‘the means of attaining a state of yoga through force’. So Hatha yoga can be considered as anything you might do with the body, including: 

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Ishani Devi

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