The Aghori are known to engage in post-mortem rituals. They often dwell in charnel 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 jewelry. Due to their practices that are contradictory to orthodox Hinduism, they are generally opposed.
Many Aghori gurus command great reverence from rural populations as they are supposed to possess healing powers gained through their intensely eremitic rites and practices of renunciation and tápasya. They are also known to meditate and perform worship in haunted houses. Aghoris are devotees of Shiva manifested as Bhairava,[5] are monists who seek moksha from the cycle of reincarnation or saṃsāra. This freedom 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.
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.
Aghoris believe that every person’s soul is Shiva but is covered by astamahapasha (“eight great nooses or bonds”) – sensual pleasure, anger, greed, obsession, fear and hatred. The practices of the Aghoris are centered around the removal of these bonds. Sadhana in cremation grounds destroys fear; sexual practices with certain riders and controls help release one from sexual desire; being naked destroys shame. On release from all the eight bonds the soul becomes sadashiva and obtains moksha.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 which Shiva 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 Hinduism represents 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
wingsofindia's Blog 