There would be a fat man who smoked and had a wife and child with him. He was the leader of the other assassins. They were planning on putting me in a giant clay jar to drown out the sound of a pistol when they shoot me. I was told all of this before it happened. It was as if this person had fallen asleep and was dreaming while awake and moving.

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To do this, the sadhak puts everything on the line, and faces directly into the raw aspects of power. This path represents a homa, whereby the sadhak casts himself into the flames, and becomes that fire. There can be no half stepping in this path or this fire will burn. The Aghori disposition is one of intensity and ferocity, and all works on this path must be seen through to completion.

In that regard the Aghora sadhak must be a true Hatha Yogi, with the meaning of Hatha being "forceful". In the mad sincerity, the Aghori imposes himself upon Reality and the subtle forces that move in That. Since nobody likes to be imposed upon, it is likely that there will be obstacles thrown up and that one will face forces that intend to scare and dissuade.

Since everybody cannot help but like one who perseveres with a true heart of sincerity, the Aghori comes through into Victory. Most of what are commonly called Aghora sadhanas are of the Vamamarga and many take place within the Shamshana; so Aghoris are often called Shamshan Sadhaks.

Aghoris are not only uncompromising in sadhana, but are often uncompromising in various interactions. The latter quality makes it difficult to "deal" with the Aghori unless one is coming from a very sincere and crisp awareness.

Because these sadhaks often do not care about anything but the fundamental, they are often disinclined to act the conventional "spiritual" role. Moreover, they may play on others notions of holiness and "what spirituality should look and sound like". The term Aghora and interest in Aghoris seems to have become more popular in recent times.

There was some fascination during the British colonial period in India by English "scholars", and the accounts that they provide are very amusing. There is the classical pompousness and superiority mixed with Christian holy disgust. Many of the mistaken notions brought by these British scholars have become conventional wisdom, not only for other anthropologists, but by the people who have some interest in the path.

This happened mainly because the people who told the public about the various practices were outsiders, so they could only use their own frames of reference in determining why a certain practice was done.

Without the knowledge of the subtle inner dynamics of the Tantrics, the observer could only make assessments that conformed to the "values" which were understood in their consensus reality approach.

So instead of understanding the subtle process, the public is given the only explanation that makes any sense for wild and taboo-breaking behaviors.

This explanation is that the main purpose for certain acts is to break taboos and transgress societal norms. This would qualify as a rather trivial interpretation from the perspective of the initiate. Yet, it is this kind of triviality which seems to hold sway over those that are interested in the works of Aghora.

Without the real works of Tantra, any "Aghora-like" endeavor would only be to serve the notions of transgression, etc. One should also not take the "wildness" associated with the Aghori as a model of contrived behavior, as any wildness would be more effect than premeditated "cause" and would be a spontaneous expression of the assimilated energies of the Ishta.

This means that many Kaulas are rational and are quite capable of "normal" exchange. Some of the people who call themselves Aghoris and show themselves off, are a lower form of sadhak. They are not Khepas divinely mad , they are simply pagalas conventionally crazy.

Some of these people just take on the associate behaviors and garb of Aghoris, and act like idiots while extorting money from people who they scare. Many have not transcended disgust in the realization of One Taste, but are just disgusting. There are different paths where the Tantric may take on the term Aghori.

Otherwise, the sadhak would most likely come out of the Vamamarga Kaulamarga Shakta tradition or possibly the Nath tradition. There are also those of the Naga tradition and some other renunciate traditions who may be called Aghoris. Many peoples modern knowledge of Aghora seems to stem from the books published by Robert Svoboda.

While the books are of good quality, they hardy qualify as the "Aghori bible" that some make them out to be. The third book Karma is more likely to create an Agoraphobic than an Aghori, and all the books are actually quite conservative.

It seems that there is also the potential to create fear and doubt in a sadhak within those books. This attitude is often expressed by revealing that if the sadhak makes some error then "they are finished". One must perform certain works with confidence and should not be worried that one slip of decorum will ruin them. I have another problem with the book, which I find hard to express. It has to do with creating a "perspective" of relating with the subtle in a way that seems not only overly materially concrete but in many ways overly dualistic.

I view aspects of subtlety concretely, but it really depends upon "perception" and informing perspective. So there is either a different "space" or a profoundly different than normal perception if some Deity is engaged.

Both the energy and information are highly "internal" and there is a tacit understanding of a high frequency. There is also the obvious problem with the books from the academic perspective, and that is that there is no certainty of identity for our Aghori. The teacher is said to be deceased, real name either given name or initiated name is not provided, nor is any photographic "evidence". My intuition says that it was a real person with whom the author had intimate contact.

The author admits to the propensity for exaggeration both in India and for teachers , and I would take him at his word on this. One is given the view of "supermen", and it would be unrealistic to expect to shoot fire from your ass or live 1, years. Jai Ma!


Top tantra books | 12 Top books on tantra and aghora

Membership Details The year old Hindu sect that challenges traditional religious beliefs and follows an unconventional, radical path to enlightenment, the Aghoris. Death, their spiritual teacher; the cremation grounds their home and Shiva , their God, the destroyer and the embodiment of death. Aghoris believe that Shiva induced the best and worst of the world and nothing is profane, everything is sacred for them. The Path of Non-duality The aghoris have to eliminate thoughts of duality between pure and impure, good and bad; denying perfection of anything would be like disrespecting sacredness of life in its full manifestation.



To do this, the sadhak puts everything on the line, and faces directly into the raw aspects of power. This path represents a homa, whereby the sadhak casts himself into the flames, and becomes that fire. There can be no half stepping in this path or this fire will burn. The Aghori disposition is one of intensity and ferocity, and all works on this path must be seen through to completion.

IEC 60300-1 PDF

Aghora Tantra

Because of this monistic doctrine, the Aghoris maintain that all opposites are ultimately illusory. The purpose of embracing pollution and degradation through various customs is the realization of non-duality advaita through transcending social taboos , attaining what is essentially an altered state of consciousness and perceiving the illusory nature of all conventional categories. Aghoris are not to be confused with Shivnetras , who are also ardent devotees of Shiva but do not indulge in extreme, tamasic ritual practices. Although the Aghoris enjoy close ties with the Shivnetras, the two groups are quite distinct, Shivnetras engaging in sattvic worship. Aghoris base their beliefs on two principles common to broader Shaiva beliefs: that Shiva is perfect having omniscience , omnipresence and omnipotence and that Shiva is responsible for everything that occurs: all conditions, causes and effects. Consequently, everything that exists must be perfect and to deny the perfection of anything would be to deny the sacredness of all life in its full manifestation, as well as to deny the Supreme Being. The practices of the Aghoris are centered around the removal of these bonds.

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