It flourished in India primarily in the first millennium AD. Kuleśvarī texts and can be considered abhinavagupta tantraloka english pdf part of the Kulamārga.
English is considered difficult and has raised some problems for researchers. The basic meaning is “family”, “group” or “self-contained unit”. This is explained by 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. Kaula sects are noted for their extreme exponents who recommend the flouting of taboos and social mores as a means of liberation.
In this sacrifice, the wise man should use the very ingredient which is forbidden in the series of scriptures. It is immersed in the nectar-of-the-left. 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.
As long as one is identified with the supreme consciousness, there is nothing impure. Here arises the antinomian and asocial character of Kaula and the left-handed forms of Tantra. Any action performed with the purpose of evoking the supreme reality is said to be sacrifice. However, if sacrifice were performed only interiorly, there would be a lack of externality and therefore limitation and dualism. 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. The culmination of this process is spiritual illumination.
The disciple learns to recognize Śiva as the ultimate reality. Here, creation is considered real, and the will to create is considered free and unfettered. Each term brings a specific viewpoint, but none of them can fully describe the Supreme Reality. The concept of “Spiritual Heart” is so important that even the supreme realization in Kashmir Shaivism is described in relation to it.
Thus, sexuality, love, social life and artistic pursuits are considered vectors of spiritual evolution. Whatever is pleasant and positive can be integrated in its practice. The key to the effectiveness of group practice is held to reside in the harmony of minds and hearts of the participants. When a compatible spiritual group is created, it can greatly accelerate the spiritual evolution of its members. Almost half of the Tantraloka is dedicated to rituals, usually evoking the union of complementary sets such as man and woman, a faculty and its object or inhalation and exhalation. The power of a ritual lies in its repetition. A pure disciple will attain the supreme state even by simply staying for a short time in presence of a guru without any instruction, but less prepared ones need reinforcement and gradual accumulation.