Introduction to Tantra Sastra - Aghori

WORSHIP 79
according to some, Aghorācāra and Yogācāra. The sādhaka
becomes more and more freed from the darkness of
the saṃsara, and is attached to nothing, hates nothing,
and is ashamed of nothing, having freed himself of the
artificial bonds of family, caste, and society. The sādhaka
becomes, like Śiva himself, a dweller in the cremation
ground (smaśāna). He learns to reach the upper heights
of sādhana and the mysteries of yoga. He learns the
movements of the different vāyus in the microcosm, the
kṣudra-brahmanda, the regulation of which controls the
inclinations and propensities (vṛ itti). He learns also the
truths which concern the macrocosm (brahmāṇ ḍ a).
Here also the Guru teaches him the inner core of
Vedācāra. Initiation by yoga-dīkṣā fully qualifies him
for yogācāra. On attainment of perfection in aṣṭ āṇ gayoga
he is fit to enter the highest stage of Kaulācāra.
Kaula-dharma is in no wise sectarian, but, on the
contrary, is the heart of all sects. This the true meaning
of the phrase which, like many another touching the
Tantra, is misunderstood, and used to fix the kaula with
hypocrisy—antah-śāktāh, bahih-śaivāh, sabhayam vaiṣṇ
avāmatāh, nānā-rūpadharah kaulāh vicaranti mahītāle;
(outwardly Śaivas; in gatherings, 1 Vaiṣṇ avas; at heart,
Śāktas; under various forms the Kaulas wander on
earth). A Kaula is one who has passed through these and
other stages, which have as their own inmost doctrine
(whether these worshippers know it or not) that of
Kaulācāra. It is indifferent what the Kaula’s apparent
sect may be. The form is nothing and everything. It is
nothing in the sense that it has no power to narrow the
1 The Vaiṣṇavas are wont to gather together for worship singing the
praise of Hari, etc.