Kaula, also known as Kula, ("the Kula path") and ("the Kaula tradition"), is a Tantric tradition which developed from the Kapaalika tradition, domesticating the 'pollutional' elements of this tradition and making it accessible for married householders. Kaula preserves some of the distinctive features of the Kapaalika, characterised by distinctive rituals and symbolism connected with the worship of Shakti and Shiva that is associated with cremation-ground or charnel ground asceticism, found in Shaktism and Shaivism.
Kaula developed into four main systems, known as the Four Transmissions, namely eastern (Trika), western (Kubjika), southern (Daksinamnaya) and northern (Mata and Krama). In later Hatha Yoga, the Kaula visualization of kundalini rising through a system of chakras is overlaid onto the earlier bindu-oriented system.
Name
Etymology The translation of the term kula in English is considered difficult and has raised some problems for researchers., p. 59 The basic meaning is "family", "group" or "self-contained unit"., p. 100 This is explained by Gavin Flood as referring to the retinues of minor goddesses depicted in the schools' literature.
Philosophically the term is said to represent a unifying connectedness, beneath the various objects, processes and living entities of this world, which may be identified with these goddesses as aspects of the supreme deity, in some regions the god Shiva, elsewhere a goddess., p. 102 Another meaning sometimes given to the term kaula is that of a "group of people" engaged together in the practice of spiritual discipline.
Applications of the term While the manifest reality is described as Kula (a variant form of the term Kaula), the unifying factor, the Deity, is termed Akula. "A" means "beyond", or "non", thus "Akula" is "beyond kula". As the substrate of all manifestation is Akula, such is also the basis of any Kula. So Kula families are united by a common substrate, the transcendent Akula.
In every one of its instances, on various levels of the universe, Kula is a contraction (saṃkoca) of totality, thus in each Kula there is a contracted form of the universe, a contracted form of Shiva (Akula) himself. Such an affirmation has been popularized under slogans like "Consciousness is Everything" in some recent Kashmir Shaivism related publications for the public.The Yoga of Kashmir Shaivism, Consciousness is Everything, Swami Shankarananda
Often at the highest level of reality Shiva and Shakti form the supreme couple, or the ultimate Kula (family)., p. 109 Shiva, under various names (anuttara - absolute, prakāśa - uncreated light, cit - supreme consciousness, Akula - beyond the groups of manifestation) and Shakti, under a similar plethora or names (Vimarsa - reflection in consciousness, Visarga - creative energy that emits the Universe, Kundalini - fundamental energy of the body, spanda - atemporal vibration, Kauliki - that which is "sprung" in Kula). The two are always in indissoluble union in a perfect state of bliss. Ultimately there is no difference between Shiva and Shakti, they are different aspects of the same reality. The supreme "family" by definition spans both manifestation and transcendence.
In Kashmir Shaivism, Supreme Consciousness (Cit, identical to Akula) is considered to be the substrate of manifestation. Consciousness is the ultimate principle, the monad of the universe, always present as substrate in every external object, be it gross (physical), subtle (mental) or subtlest (relating to the causal body or soul). Thus external world, body, mind and soul are considered kindred parts of the whole, concretisation of the supreme consciousness., p. 5, 31 From this perspective, Kula is the totality of manifestation, in gross, subtle and supreme form. Even if Cit is not directly involved in the process of manifestation (as it is said to be unmanifest),, p. 137 it is always present in every possible facet of manifestation., p. 78 Thus, it is said to be the substantial cause of manifestation (manifestation is made of Cit, "like pots are made of clay") and also the efficient cause ("like the potter is the efficient cause in the activity of creating pots")., p. 72
A closely related concept is Kaulika, the binding force of the Kula. The term literally means "sprung in Kula". Kaulika is another name for Shakti, the spiritual energy. Shakti, as described in Kashmir Shaivism, does a paradoxical thing – she creates the universe, with all its diversity and at the same time remains identical to Shiva, the absolute transcendent. Thus, Kaulika is an energy both of spirit and matter. Bridging the two, Kaulika creates the path of evolution for consciousness from ego to spirit.
The manifestation of Kaulika proceeds from the absolute (anuttara) in the process of cosmic creation (mahasristi)., p. 77 Thus Kaulika should not be seen as mere energy, or just the link between matter and spirit, but also identical to the absolute. Even if she is the dynamic aspect of the absolute, she does not rank lower than Shiva, her divine consort.
Subschools Kaula developed into four main systems, known as the Four Transmissions, namely eastern (Pūrvāmnāya; Trika-tradition; goddess Kuleshvari), northern (Uttarāmnāya; Mata and Krama tradition; goddess Kali), western (Paścimāmnāya; goddess Kubjika), and southern (Daksinamnaya; goddess Tripurasundari).
The Trika texts are closely related to the Kuleśvarī texts and can be considered as a 'domesticised' part of the Kulamaarga. These subcategories emerged as cults with a wide range of practices—some with mild practices involving worship of Siva or Sadashiva as a householder deity while others involved worshiping ferocious goddesses with blood, alcohol and erotic offerings.
Philosophy Kaula practices are based on tantra, closely related to the siddha tradition and Shaktism (if those siddhas relate themselves to divya or manava streams, one can easily find their texts; if the siddhas belong to the siddha stream proper which relates to daityas and danavas, a curious mind is yet to find something textual about that). Kaula sects are noted for their extreme exponents who recommend the flouting of taboos and social mores as a means of liberation. Such practices were often later toned down to appeal to ordinary householders, as in Kashmiri Shaivism.
The concepts of purity, sacrifice, freedom, the spiritual master (guru) and the heart are core concepts of the Kaula tradition.
Purity and impurity
Actions or objects are not seen impure in themselves, rather the attitude is the determinant factor. Spiritual ignorance is the only impurity and knowledge is pure., p. 87 As long as one is identified with the supreme consciousness, there is nothing impure., p. 84 The adept is unaffected by any external impurity and makes use of what is reprehensible to attain transcendence. Here arises the antinomian and asocial character of Kaula and the left-handed forms of tantra.
Sacrifice
Kaula sacrifice (yajna) is defined primarily as an inward act. Any action performed with the purpose of evoking the supreme reality is said to be sacrifice., p. 182 However, if sacrifice were performed only interiorly, there would be a lack of externality and therefore limitation and dualism., p. 104 That is why Kaula adepts also perform symbolic external sacrifices making use of a sacred place and various rituals.
There are six main types of sacrifice according to the "six supports"; external reality, the couple, the body, the central channel of the subtle breath (susumna), the mind and Shakti., p. 183
Freedom Kaula stresses the language of self-sufficiency, liberation and freedom. Socially the Kaula may be viewed as an alternative society, complete in itself, which supports the freedom of the devotee from interior mental and egotistic limitations and from exterior social and cultural preconceptions.
At a social level deconditioning is realized by detaching from traditional restrictions with regard to what is considered pure and impure and through the adoption of the spiritual family of the guru. At the mental level freedom is attained by the awakening of Kundalini through asana, pranayama, mudra or mantras, the amplification and sublimation of the vital and mental energy and the elevation of consciousness. The culmination of this process is spiritual illumination.
Absolute freedom is to be found only in the revelation of the unity of the spirit with God, a state described as Atma-vyapti or re-absorption into the true Self (atman) or Shiva-vyapti: re-absorption into the supreme consciousness of Shiva. To be free is to be absolved from the necessity of rebirth conditioned by karmic constraints. Consciousness expands into pure reality, a level that is considered to exist beyond time and space, where the powers of knowledge and action are unfettered, there are no conditioning desires or needs to be fulfilled and bliss is directly present in consciousness., p. 3, 9
Kaula's basic method is the experience of the freedom of consciousness, p. 60 in the heart, ultimately reflected in the center of the being as Khechari Mudra. This mudra (attitude) means "the ability of consciousness to freely move (charati) about in the space (kha) of the heart".Khe carati iti kechar[ii], , Jaideva Singh, page 5 The disciple learns to recognize Śiva as the ultimate reality. The practices pertaining to consciousness are explained in such texts as Vijñāna Bhairava Tantra, Spanda Kārikās and Śiva Sūtras.
Kashmiri Shaivism describes freedom as svātantrya - the freedom to create, maintain and destroy the universe pertaining to Śiva himself. It is considered that Śiva, above any restriction or conditioning, creates the universe of his free will as a playful expression of his spirit (lila). Here the kaulas are unlike Advaita and Veda, where there is the conception that maya (cosmic illusion) is superimposed upon the brahman (absolute), inducing a sort of illusory creation. Here, creation is considered real, and the will to create is considered free and unfettered. Svatantrya is identical to Ananda (bliss) and vimarśa (reflexive consciousness/auto-consciousness).
Guru
"Guru is the path" ().Śiva Sutras of Vasugupta, Cap II, Verse 5 This statement from the most revered sacred text of Kashmir Shaivism, the Śiva Sutras, summarizes the school's conception of the guru-disciple relationship. Kaula functions as a form of guru yoga, where the disciple's only essential practice is to surrender himself to his guru, accepting the spiritual impulse bestowed upon him by his master. Disciples eminently open towards their guru's spiritual influence are named spiritual sons and held to know the highest state of consciousness, p. 157 by their direct link to their guru's illuminated heart., p. 166
The guru is considered to form a single Self (atman) with his disciples. As such, he leads the disciples to the discovery of their own Atman with his own consciousness, exalted into the supreme state., p. 62
The Heart Aham, the heart or "subjective I", is a central concept in Kaula ideology, conceived of as the most sacred reality, home of consciousness (Cit) and bliss (Ananda), place of union of the cosmic couple Shiva and Shakti. The term Aham refers to the same reality as other terms like anuttara (unsurpassed), Akula (beyond the group), Shiva (The Lord), Cit (supreme consciousness) as well as "feminine" aspects as Ananda and Shakti. Each term brings a specific viewpoint, but none of them can fully describe the Supreme Reality.