Aghori

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An Aghori mendicant in Varanasi (Benares), c. 1875. Note he is holding a skull in his one hand.
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Hinduism
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Aghori in Satopant.
An Aghori man in Badrinath smokinghashish or Cannabis from a chillum in 2011.
The Aghori, Aghora (Sanskrit (Devanagari): अघोर),[1] or Aughads, are a ShaiviteHindu sect – mostly composed of ascetic sadhus – believed to have split off from thetantric Kapalika order (which dates from 1000) in India in the 14th century.[citation needed] The Aghori are known for their extreme and outlandish violations of typical Indian and other social mores, as well as their unorthodox, taboorituals which have caused many mainstream Hindus to condemn them as non-Hindu.[citation needed]
Aghori's place in the Shaiva traditions.
They are, for instance, known to engage in post-mortem ritual cannibalism(necrophagy), urophagia and coprophagy;[citation needed] they also often dwell incharnel grounds, have been witnessed smearing cremation ashes on their bodies, and have been known to use bones from human corpses for crafting skull bowls(which Shiva and other Hindu deities are often iconically depicted holding or using) and jewellery.
Many Aghori gurus command great reverence from rural populations as they are supposed to possess miraculous healing powers gained through their intenselyeremitic rites and practices of renunciation and tápasya.

Beliefs and doctrines[edit]

Aghoris, while being devotees of the god Shiva in his manifestation as Lord Bhairava, are monists who adhere to the common Hindu belief in liberation, or moksha in Hindu parlance, from the cycle ofreincarnation (samsara). This liberation is a realization of the self's identity with the absolute. 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.
The Aghoris are not to be confused with the Shivnetras, who are also ardent devotees of Shiva but do not indulge in extreme ritual worship practices known to some extent astamasic. (Rituals involving some or all of the following: meat eating, alcohol drinking, consumption of beverages and foods with opiates – hallucinogens and Cannabis products as key ingredients (non-Aghora sadhus have also been known to use Cannabis) – cannibalism, residing in cremation grounds, and taking part in tantric sexual rituals.) Although the Aghora enjoy close ties with the Shivnetras, the two groups are in reality quite distinct, Shivnetras being purely sattvic in the nature of their worship.
Aghoris base their beliefs on two principles common to broader Shaivite beliefs: that Shiva is perfect (omniscient, omnipresent, omnipotent, etc.) and that Shiva is responsible for everything that occurs – all conditions, causes and effects – in the phenomenal universe. 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.
Aghoris believe that every persons soul is Shiva but is covered by Astha maha pasha or the eight great nooses or bonds i.e kama,krodha,lobha,moha,bhaya,ghirna etc[2]The practices of the Aghoris are centred around the removal of these bonds... EX-sadhana in cremation grounds destroys bhaya pasha(fear);sexual practices with certain riders and controls help release one from kama pasha(sex), being naked destroys ghrina pasha(shame).On release from all the 8 bonds the soul becomes Sadashiva and gets Moksha.

History[edit]

Although akin to the Kapalika ascetics of medieval Kashmir, as well as the Kalamukhas, with whom there may be a historical connection, the Aghoris trace their origin to Kina Ram, an ascetic who is said to have lived 150 years, dying during the second half of the 18th century.[3] Dattatreya the avadhuta, to whom has been attributed the esteemed nondual medieval song, the Avadhuta Gita, was a founding adi guru of the Aghor tradition according to Barrett (2008: p. 33):
"... Lord Dattatreya, an antinomian form of Shiva closely associated with the cremation ground, who appeared to Baba Keenaram atop Girnar Mountain in Gujarat. Considered to be the adi guru (ancient spiritual teacher) and founding deity of Aghor, Lord Dattatreya offered his own flesh to the young ascetic as prasād(a kind of blessing), conferring upon him the power of clairvoyance and establishing a guru-disciple relationship between them."[4]
Baba Keenaram was held to be an incarnation of Shiva, as have been each of his successors.[citation needed] Aghoris also hold sacred the Hindu deity Dattatreya as a predecessor to the Aghori Tantric tradition. Dattatreya was believed to be an incarnation ofBrahma, Vishnu, and Shiva united in the same singular physical body. Dattatreya is revered in all schools of Tantrism, which is the philosophy followed by the Aghora tradition, and he is often depicted in Hindu artwork and its holy scriptures of folk narratives, thePuranas, indulging in Aghori "left-hand" Tantric worship as his prime practice.
Aghoris go in search of powers through which they can avoid the punarjanma (rebirth) in this life.[citation needed]. An aghori believes in getting into total darkness by all means, and then getting into light or self realizing. Though this is a different approach from other Hindu sects, they believe it to be effective. They are infamously known for their rituals that include such as shava samskara (ritual worship incorporating the use of a corpse as the altar) to invoke the mother goddess in her form as Smashan Tara (Tara of the Cremation Grounds). In Hindu iconography, Tara, like Kali, is one of the ten Mahavidyas (wisdom goddesses) and once invoked can bless the Aghori with supernatural powers. The most popular of the ten Mahavidyas who are worshiped by Aghoris are Dhumavati,Bagalamukhi, and Bhairavi. The male Hindu deities primarily worshiped by Aghoris for supernatural powers are manifestations ofShiva, including Mahakala, Bhairava, Virabhadra, Avadhooti, and others.
Barrett (2008: p. 161) discusses the 'charnel ground sadhana' (Sanskrit: shmashān sādhanā) of the 'Aghora'[disambiguation needed](Sanskrit; Devanagari: अघोर)[1] in both its left and right-handed proclivities and identifies it as principally cutting through attachments and aversion and foregrounding primordiality; a view uncultured, undomesticated:
"The gurus and disciples of Aghor believe their state to be primordial and universal. They believe that all human beings are natural-born Aghori. Hari Baba has said on several occasions that human babies of all societies are without discrimination, that they will play as much in their own filth as with the toys around them. Children become progressively discriminating as they grow older and learn the culturally specific attachments and aversions of their parents. Children become increasingly aware of their mortality as they bump their heads and fall to the ground. They come to fear their mortality and then palliate this fear by finding ways to deny it altogether. In this sense, Aghorsādhanā is a process of unlearning deeply internalized cultural models. When this sādhanā takes the form ofshmashān sādhanā, the Aghori faces death as a very young child, simultaneously meditating on the totality of life at its two extremes. This ideal example serves as a prototype for other Aghor practices, both left and right, in ritual and in daily life."[5]

Symbols[edit]

The Aghori ascetic is himself a symbol of the God Shiva in Shiva's form as Bhairava. The main symbol which makes him distinct from other sadhus is the skull cup he uses as a begging bowl. He goes naked or wears the shroud of a corpse, covers himself in the ashes of the cremation ground and always has his hair disheveled or in matted dreadlocks. If an aghori uses a corpse as part of his ritual worship, the corpse upon which he meditates, it is a symbol of his own body, and the corpse-devouring ritual is a symbol of the transcendence of his lower self and a realization of the greater, all pervading Self that is universal consciousness. Another symbol of the aghori, which ties him to the affiliation of Bhairava and links aghoris together with other Saiva and Sakta traditions, is the trident.
The three pronged trident staff in Tantric Hinduism, which aghoris follow, is a symbol representing the three constituents of whichShiva and/or Shakti first creates the universe: iccha shakti (power of will/desire/intention), gyaan shakti (power of knowledge – the preconceived architectural design of the universe), and kriya shakti (the power of action). The staff part of a trident in Hinduismrepresents the human spinal cord, of which the sushumna nadi runs along. The sushumna nadi is the main nerve current, or meridian, in the human body which is the track that the kundalini energy rises up, bringing the aghori or yogi, or meditation practitioner, into full spiritual enlightenment, nirvana, or more precisely nirvikalpa samadhi.

Adherents[edit]

Though Aghoris are prevalent in cremation grounds across India, Nepal, and even sparsely across cremation grounds in South East Asia, the secrecy of this religious sect leaves no desire for practitioners to aspire for social recognition and notoriety. Therefore, no official figures are available.

Headquarters[edit]

Hinglaj Mata is the Kuladevata (patron goddess) of the Aghori. The main Aghori pilgrimage centre is Kina Ram's hermitage or ashramin Ravindrapuri, Varanasi. The full name of this place is Baba Keenaram Sthal, Krim-Kund. Here, Kina Ram is buried in a tomb orsamadhi which is a centre of pilgrimage for Aghoris and Aghori devotees. Present head (Abbot), since 1978, of Baba Keenaram Sthalis Baba Siddharth Gautam Ram. According to Devotees, Baba Siddharth Gautam Ram is reincarnation of Baba Keenaram himself. Apart from this, any cremation ground would be a holy place for an Aghori ascetic. The cremation grounds near the yoni pithas, 51 holy centers for worship of the Hindu Mother Goddess scattered across South Asia and the Himalayan terrain, are key locations preferred for performing sadhana by the Aghoris. They are also known to meditate and perform sadhana in haunted houses.

Cannibalism[edit]

The Aghoris distinguish themselves from other Hindu sects and priests by their alcoholic and cannibalistic rituals (see necro-cannibalism).[citation needed] The corpses, which may be either pulled from a river (such as the Ganges) or obtained from cremation grounds, are consumed both raw and cooked on open flame, as the Aghoris believe that what others consider a "dead man" is, in fact, nothing but natural matter devoid of the life force it once contained. Therefore while for ordinary people cannibalism may be seen as primitive, barbaric and unclean, for Aghoris it is both a spiritual resource and a subversion of taboos. In the Aghori view, nothing is profane nor separate from God, who is hailed to be all and in all. In fact, the Aghoris see it as a scientific approach in trying to discover how matter converts from one form to another[citation needed].

Medicine[edit]

Aghori practise healing through purification as a pillar of their ritual. Their patients believe the Aghori are able to transfer pollution and health to and from patients as a form of "transformative healing", due to the believed superior state of body and mind of the Aghori.[6][verification needed]

In popular culture[edit]

  • The Aghori were featured on the first episode of the new Ripley's Believe It Or Not television series, hosted by Dean Cain. The program highlighted the Aghori's cannibalistic rituals.
  • In Tad Williams' Otherland series, the main member of the resistance group the Circle, Nandi Paradivash, spent several years as an Aghori ascetic while preparing for the final confrontation with the Brotherhood.
  • In 2006 a Greek documentary by the name of "Shiva's Flesh" shows a Varanasi Aghori by name Black Boom Boom Baba and the existing faith around Aghoris in Varanasi.
  • The television program Wildboyz starring Steve-O and Chris Pontius featured a segment in which the duo learned about the Aghori culture firsthand. Chris and Steve-O were given the ritualistic alcohol from a skull and were covered in remains of a corpsein the form of ashes. One Aghori also demonstrated the traditional drinking of urine. They hinted that more was filmed but censored when Steve-O remarked "Now imagine what we weren't allowed to show you."
  • Director Jeff Tremaine, responsible for the Wild Boyz, Jackass, etc. felt the bit on the Wild Boyz was so successful he wanted to re-shoot it for Jackass Number Two. This time they sent in Dave England, Chris Pontius, and Steve-O. When an Aghori started mutilating his own leg, and jumped at Dave England with the blood everyone decided it was far more than they had planned on, and wanted out. This 'bit' ended up in Jackass 2.5, as Johnny Knoxville foreshadows in the taping of the 'bit'.
  • On the Dirty Sanchez TV show, in a season called "Sanchez Get High," Welshmen Matthew Pritchard and Lee Dainton meet up with an Aghori ascetic, and shows Pritchard drinking alcohol from a skull.
  • In popular Finnish Television series Madventures protagonists Riku Rantala and Tuomas Milonoff encounter Aghoris at Varanasiand indulge rituals with them. This segment can be seen in Season 3 of the show.
  • In the Tamil film Naan Kadavul by Bala, Arya essays the role of an Aghori.
  • In the Hindi film Raaz – The Mystery Continues by Mohit Suri, J. Brandon Hill plays the role of an American executive who becomes an Aghori.
  • In the block-buster Telugu film Arundhati, Sonu Sood, the antagonist is a converted Aghora.
  • A popular novel in Kannada Aghorigala naduve (Life with Agoris) was published in 1980. In that novel one of the popular sites for Aghoris in south India is near Chamundi Hills at Mysore, Karnataka state.
  • British Death Metal band The Rotted wrote the lyrics to the song Just Add Nauseam about the Aghori, and the cover of the album it features on Ad Nauseam features a six armed, 3 faced demonic figure loosely based on Indian artwork.
  • An Aghori was the main character in the episode of Adaalat, an Indian television courtroom drama series. The episode was named 'Qatil Aghori', meaning "Murderer Aghori".

References[edit]

  1. ^ Jump up to:a b 'Aghora' in Monier Williams Sanskrit-English Dictionary [Online]. Source: [1] (accessed: Tuesday February 9, 2010)
  2. Jump up^ aghora shastra agama
  3. Jump up^ Parry (1994).
  4. Jump up^ Barrett, Ron (2008). Aghor medicine: pollution, death, and healing in northern India. Edition: illustrated. University of California Press.ISBN 0-520-25218-7, ISBN 978-0-520-25218-9. Source: [2] (accessed: Sunday February 21, 2010), p.33
  5. Jump up^ Barrett, Ron (2008). Aghor medicine: pollution, death, and healing in northern India. Edition: illustrated. University of California Press.ISBN 0-520-25218-7, ISBN 978-0-520-25218-9. Source: [3], (accessed: Monday February 22, 2010) p.161
  6. Jump up^ Attewell, Guy. "Aghor Medicine: Pollution, Death and Healing in Northern India". Social History of Medicine 21.3. Retrieved 9/25/2012.

Further reading[edit]

  • Barrett, Ron L. (2008). Aghor Medicine: Pollution, Death, and Healing in Northern India. University of California Press. ISBN 978-0520252196.
  • Dallapiccola, Anna (2002). Dictionary of Hindu Lore and Legend. Thames & Hudson. ISBN 0-500-51088-1.
  • McDermott, Rachel F.; Jeffrey J. Kripal (2003). Encountering Kālī: in the margins, at the center, in the West. University of California Press.ISBN 978-0-520-23239-6.
  • McEvilley, Thomas (2002). The Shape of Ancient Thought: comparative studies in Greek and Indian Philosophies. Allworth Communications, Inc. ISBN 978-1-58115-203-6.
  • Parry, Jonathan P. (1994). Death in Banaras. Cambridge University Press. ISBN 0-521-46625-3.
  • Svoboda, Robert (1986). Aghora: At the Left Hand of God. Brotherhood of Life. ISBN 0-914732-21-8.
  • Svoboda, Robert (1993). Aghora II: Kundalini. Brotherhood of Life. ISBN 0-914732-31-5.
  • Vishwanath Prasad Singh Ashthana, Aghor at a glance
  • Vishwanath Prasad Singh Ashthana, Krim-kund Katha

External links[edit]