Drill right into me

you ll find nothing there.

Shri Shri Bama Khepa (Bam Dev) of Tarapith was born in 1837 in the village of At la near Tarapith in Birbhum district of West Bengal. He was born to a poor Brahmin family. His father, Sarvananda Chatterjee, was des cribed as being a very pious and religious man, as was his mother. Bama Khepa ha d one other brother and a sister. His sister also displayed great religious zeal , and was called ksepsi, madwoman. Bama Khepa was given the name Bamacara by his father at birth. But even as a chi ld, he was considered mad Bama, and thus the name Bama Khepa arose. It should be n oted that this use of khepa meant, not mad in the ordinary sense, but was a term used by Tantrics to denote one who was divinely mad, one who was a great soul. Bama would have tantrums and erratic moods from the youngest age, often screamin g and crying and rolling on the floor when the image of Kali Maa would not answe r his prayers. He had other peculiar habits in his childhood too, as described b y Elizabeth Usha Harding in Kali: the Black Goddess of Dakshineswar (Nicolas-Hay s, York Beach, 1993): At the dead of night, he liked to steal into his neighbors houses, take their images of Gods and Goddesses and carry them to a riverbank some distance away. There he worshipped the images all night long. When, in the morning, the village rs couldn t find their family deities, they would make a big scene. Bamakhepa was discovered as the culprit but, no matter how severely his parents scolded him, t hey could not prevent him from taking the images. Bama Khepa s father was a singer by profession, but he also showed the signs of be ing an ecstatic. Often when he sang he would fall into intense bhavas (states of strong spiritual emotion). It is said that he even forgot who and where he was when he entered such states. And these bhavas would descend upon him when not si nging too. His wife despaired of it, begging him to pay more attention to his ph ysical situation so the family would be provided for and not go hungry. It s not surprising then, that Bam Dev referred to his father as a Yogi. It was Sa rvananda Chatterjee who first took Bama Khepa to the Mahasamshan cremation groun ds at Tarapith, that sacred place beloved of Maa Tara. Since being from a Brahmin family, Bamacara was initiated by the family guru, an d he received the sacred thread ceremony at age sixteen as was the tradition. Th is was in 1853. Bama s father died not long after this. Bamakhepa as a child had not shown a great interest in studying, and since they were a poor family they hadn t been able to afford to send him to school. Now that his father had died, Bamakhepa s mother urged him to find work so that the family would not fall into poverty. But he wasn t much enamoured with the world of work either, and struggled to keep even the simplest of jobs for very long. He much preferred to spend his time at Tarapith, at the shrine of his beloved go ddess Maa Tara, and at the Mahasamshan burning grounds there. He is said to have spent his days and nights sitting before Tara s image, singing songs of devotion to her. Then, in 1864, a Shakta Tantric came to Tarapith. He was wearing sacred tulsi be ads and the red robes of a renunciate. The wandering ascetic was feared by the l ocal community, who believed him to be a powerful siddha who practiced black mag ic (pisaca siddha). His name was Brajabasi Kailaspati. Kailaspati was regarded as having great powers. There were stories of him having

brought a dead tree back to life, of walking on the waters of the nearby Dvarak a river when it flooded, of him having lived under water, and being able to fly. The wandering Baba caused consternation among the people of Tarapith. He had no regard for normal rules of purity, violating them by eating with the dogs and ja ckals at the cremation grounds. Bama Khepa began to follow him, and to do as he did. The villagers then began to refer to Bam Dev as one without caste; in their eyes he had lost his Brahmin status and became an outcaste. Bamakhepa s strange and erratic behaviour continued. Once he saw a boy at the road side claiming to be the Narayana deity from one of the nearby houses. The boy as ked Bama to give him a drink, offering a stone idol to him. Bama took the stone idol down to the river and dipped it into the water so it could drink. He then w ent back to the village and collected all of the other statues of deities from t he villagers houses. He set them all up on a sand altar at the river s edge. When t he villagers found out, they were furious. Bama ran away and hid in a hut, blami ng it on Narayana. On another occasion he had a dream where Maa Tara appeared to him and told him t o set fire to the rice paddy next to the village. This he did, seeing a vision o f himself as Hanuman (the Monkey God) setting fire to Lanka (as in the epic tale , the Ramayana). The fire took hold and spread throughout the village, and took an age for the villagers to put it out again. To try to make amends to the villagers for it, he said he would jump into the fi re. This he did, yelling Jaya Tara! (victory to Tara) as he jumped. No-one could f ind his body after that. Then later he was seen running into Kailaspati s hut. The villagers weren t sure whether they had seen a ghost, or whether he was actually alive, whether he had learnt some magic which had kept him protected from the fl ames. Bama Khepa later told his disciples that he had felt Tara s hands lift him u p out of the fire and throw him into the forest. Bama Khepa took Diksha (initiation) from Kailaspati. The story that is told abou t this moment is incredible. He saw a great light which condensed into the form of the personal mantra he had received, the Tara mantra. He saw a great demoness with long teeth and fiery eyes. All around him the environment was transformed, with bushes turning into mythical and divine figures. He heard Maa Tara s voice t elling him that she lived forever in the salmoni tree and that she would be its fi ery light. Then flames shot forth from the tree. A great blue light emerged, and it took the form of the Goddess Tara. She wore a tiger skin and stood upon a co rpse. She had four arms, matted hair, three eyes and a protruding tongue. All ov er her body she wore snake ornaments, and an erect snake stood atop her head. Sh e embraced him, then vanished. Other accounts of the story add that, preceding t his vision, Bama had a vision of Kailasphati walking on water in the form of Bha irava. Bamakhepa completed all the tantric rites guru, Kailaspati, and the Tantric master l the Tantric Shastras (scriptures). When ttained perfection, they installed him in then left. and sadhanas under the guidance of his Mokshananda, and in accordance with al his spiritual guides saw that he had a the role of Tempe Priest at Tarapith,

Even this role was not enough to shake him from his unconventional ways. His dis regard for orthodoxy and rules of purity remained. He continued to roam the crem ation grounds, making friends with dogs, naming them, and sharing his food with them. He would share any food that had been offered to him with dogs, jackals, c rows and low-caste people offering it too them all from the same leaf. He would eat the temple offerings at the burning grounds too, sharing them with whoever o r whatever wished to eat.

He would also eat the food at the temple being offered to Goddess Tara, before t he puja worship had been completed. This made the temple caretakers angry, and o ne day they beat him severely for it. Bama Khepa insisted that Maa Tara had told him to take the food in this way. After a few days, the temple owner received a dream, in which she saw the stone image of Maa Tara from the temple leaving and going to Kailasa. The image was be aten and bloodied and emaciated, with tears rolling down her face. When the temp le owner asked her why she was leaving, Maa Tara replied: I have been in this sacred place (mahapitha) for ages. Now your priests have beat en my dear mad son, and as a mother I have taken these blows upon myself For four days I have been starving because they have not allowed my mad son to eat my ri tual food. So for four days I have refused to take their offerings of food How c an a mother take food before feeding her child? You must arrange for food to be offered to my son, before it is offered to me, at the temple. Otherwise I will l eave permanently. So Bama was reinstated as temple priest, and wasn t hindered from taking the prasa d before Tara again. But the experience didn t change his mode of worship, and he continued to refuse to follow the traditional rules and orthodox ways of puja. He would sit before Tara s image and say: So girl, you are having great fun, you wi ll enjoy a great feast today. But you are just a piece of stone without life, ho w can you eat food? Then he would eat all the food which was to be offered to the goddess and asked an assistant to sacrifice a goat to her. Even the sacrifice w ould be made without the traditional rites and mantras. He didn t say any Sanskrit mantras at all. Sometimes he would say a few mantras in Bengali, but mainly his worship would be spontaneous and unorthodox, coming as they were from his very deep bhava. One time it is said he took a handful of flowers marked with sandal paste and st ood before the goddess. He cursed her and threw the flowers at the statue in an aggressive manner, having wetted them with his tears. Despite them being thrown with an attitude of abuse not reverence, they fell about in a neat and beautiful garland around Maa s neck. Bama Khepa often went into deep trances for a day or more on end. So he didn t fol low the usual regular schedule of pujas one would expect at a temple. When time came for ritual to be conducted, no-one could find the mad saint anywhere. Later he would be found meditating under a Hibiscus tree, or wandering in the jungle arguing with his beloved Goddess. Yet despite all this, he became highly respected. He was called Shri Shri Baba V amaksepa (or Bamakhepa). Many believed him to have achieved spiritual perfection and regained all memories from his previous lives. There are stories of his unorthodox methods of healing people too. One man came to him suffering with a painfully swollen scrotum. Bama Khepa cursed him and kic ked him hard in the groin. Of course, the man doubled over in pain, but then he was completely cured. Once when a devotee was bitten by a snake, Bam Dev took the poison into himself. He turned blue and went into a trance, but his devotee was fine. Another man wa s healed by Bama in a most unconventional manner by having his throat tightly sq ueezed. It looked like he was trying to strangle him, but again, the man was cur ed of his illness. Both his methods of conducting rituals, and his ways of healing, were of an unor thodox or sacrilegious (ashstriya) nature. Nonetheless, they had great power due

to the great bhava (spiritual mood) Bama Khepa was continuously in while perfor ming them. Many of his devotees took his curses as blessings as a result of this . Bama Khepa left this world, entering Mahasamadhi (final liberation,) in 1911. Sh ortly before his death, he became withdrawn. He spent a great deal of time in tr ance and meditation, and stopped talking with his disciples. He rarely spoke at all then about either death or Maa Tara. The Mahasamadhi shrine of Bama Khepa is located near the Tara Temple at Tarapith, and one can still visit it today. Bama Khepa was a Shakta Tantric Master which many have come to regard as the gre atest Tantric of our Modern Era. He became the symbol of devotion for millions o f Bengali Shaktas, and is the saint seen by many Shaktas as the ideal child of t he Mother, more faithful to his beloved Maa than any other devotee. Of the many disciples and followers of Bamakhepa, he named only two as his best. One of these two was Shri Kapalik Yoganand Maharaja.

Shri Kapalik Yoganand Maharaja Guruji was a man of steel. Shri Kapalik Yoganand Maharaja was one of only two disciples that Shri Bama Khep a of Tarapith named as the best of his many disciples. The first of these two wa s quite notorious, but also quite well known since he did much to engage with th e public. Yoganandji, on the other hand, was very much an ascetic who didn t garner publicit y and didn t much want to engage with the world at all. Indeed, he went so far as to not even allow his photograph to be taken. Yet if one goes to some of the sac red Shakti Pithas where he spent much of his time, particularly at Tarapith in W est Bengal, one will still hear many stories about him even today. Yoganandji was a well-known and much-followed Tantric Adept. He is known for his great will and self-mastery. He was a yogic master who was dedicated to the sim

plest of lives, one of tapasya (austerities). It is described how Yoganandji wou ld take a yogic asana (posture) and not leave it for great lengths at a time. Yo ganandji had a long-time bhairavi who served as his partner during these deep sa dhanas. This lady is still alive today, although she is now blind. Guruji mastered all the Shakti and Samshan Sadhanas, the highest tantric practic es, and he spent much of his time in the cremation grounds beloved of the Goddes s. After Shri Bama Khepa entered Mahasamadi, Yoganandji spent some time at Tarap ith Mahasamshan. But eventually he moved on, his wandering taking him to many ot her sacred tantric sites, of which Kamakhya in Assam was a favoured location. Like his guru before him, Yoganandji ignored the social rules and norms. He had the same strong bhavas as Bamakhepa. Often his behaviour was irritable and unapp roachable, just as his guru s had been. Many were fearful of him, and would not ap proach him for fear of being reprimanded. Guruji had the strongest dispassion for the ways of the ordinary world and disso ciation with his physical body. He would let his hair and nails grow long, and p aid no due regard to his appearance. Due to his long yogic asanas and severe aus terities, his body became very emaciated. Yet despite his gruesome appearance, h e was described by those who knew him as having a very regal presence and demean our. Shri Kapalik Yoganand Maharaja attained the highest levels realisation in his li fetime. His disciples and devotees attest that when he left this world a great l ight was seen leaving the crown of his head, and a brilliant light was seen in t he sky overhead. There is a Mahasamadhi shrine to Yoganandji located near the Ta rapith Temple which one can visit. Yoganandji led a simple life, a life of austerities. He did not propagate the Ta ntra Vidya widely. However, he told his best disciple that it would be up to him to do so. That disciple is Shri Kapalik Mahakaal Bhairavanand Saraswati.

Bhagavan kisses the road to bliss through self-mastery. Shri Kapalik Mahakaal Bhairavanand Saraswati

Shri Kapalik Mahakaal Bhairavanand Saraswati is regarded by many as the greatest living tantric. He is the only living Kapalik who is recognised across India on a par with the highest Vedic Gurus. Guruji has reached the highest attainment and realisation of truth. He has perfe cted his will, and gained complete mastery over his mind and senses. He has mast ered the highest tantric and samshan sadhanas (the advances spiritual practices of Kaula Tantra undertaken at the cremation grounds). He has undergone the many tests and trials, mirroring those of the great tantric siddhas of ancient times. Many stories from his life attest to his fierce deter mination in his worship of Shiva-Bhairava, and Maa Kamakhya the form of Shakti-D evi most beloved of Guruji. Guruji embodies the living Kapalika Kaula current received from his guru, Shri K apalik Yoganand Maharaja. The Kapalika is one who bears the skull and who has come to embody Shiva-Bhairava in human form. This lineage flows directly from the re nowned Tantric Master, Shri Bama Khepa of Tarapith, who was one of the greatest Tantrics of this Age. Born in the Punjab, Shri Kapalik Mahakaalji s family moved to the Delhi area when he was young. Being of high intelligence, he received a good education and went on to hold a successful career. But by his late thirties, his great dispassion f or the ways of the ordinary world caused him to renounce all. He became a wander ing ascetic, looking to explore the depths of his Being and to realise Truth. Guruji came to the cremation grounds where renowned Tantric Yoganandji was known to be. Others were fearful of the great Tantric, and would not approach him due to his odd appearance, and his erratic and irritable moods. Yet Guruji knew thi s man was his Guru. So he stayed in Yoganandji s close vicinity, while still keepi ng a respectful distance. He continued in this way for three years. Eventually Yoganandji called him over and asked: All the others are afraid of me and go away, why do you stay? Mahakaalji just replied: You are my Guru, I will sta y. Yoganandji could see his fierce determination, and saw within him, too, the po tential for the highest realisations of Tantra. Thus he named him Mahakaal. For sixteen years, Mahakaalji did not leave Yoganandji s side, a clear expression of the true Guru-Disciple relationship. One day, as they were walking deep in a forest, Yoganandji said to his disciple You wait here. So Mahakaalji waited. And w aited. Even though he was in a forest where wild and ferocious animals were know n to be, he waited. Night fell, and still he waited. After three days, Yoganandji returned, laughing: What are you still doing here, y ou fool? You told me to wait, came his disciple s response. Now you are Guru! said Yoga nandji, as his best disciple had just passed the final test. Yoganandji was an ascetic, and didn t garner publicity or widely promulgate the Ta ntra Vidya. He gave this task to Shri Kapalik Mahakaalji to perform. Mahakaalji has continued to perform that duty in service to his Guru, taking the opportunity to promulgate the Vidya and to try to dispel the myths which still exist in India regarding Tantra. His wide recognition as a truly spiritual man a nd a great Saint has led to many media appearances across India, in both video a nd TV. He still performs regular live telecasts on Indian TV. Guruji holds a camp at the Kumbh Mela religious festival which is held every thr ee years at one of four sites across India. Here he represents the Tantra Vidya, and is often in high demand there for filming of documentaries and giving of in

terviews. It is believed that Guruji is at this time the only Guru representing the Shakta Tantric tradition at this great spiritual fair. Guruji still has his wide following of devotees and disciples, from all over Ind ia especially at Kamakhya in Assam, his spiritual home and internationally. Yet despite the attention and recognition, Guruji leads a simple and spiritual l ife, one of devotion to Maa Kamakhya, to the Kaula Tantra Vidya and its promulga tion, and to his lineage and his disciples. Guruji spends most of his time at his ashram the Maa Kamakhya Ashram in Rohini, New Delhi receiving visitors and spiritual seekers and holding the major festiva ls throughout the year. He also has his camp at the Kumbh Mela every three years . And throughout the year he makes various pilgrimages with his disciples from I ndia and abroad to the main Shakta Tantric pithas (sacred places) and the samsha ns (cremation grounds) sacred to the Kaula path. The greatest aspect one should know about Guruji Shri Kapalik Mahakaal despite a ll the impressive stories from his past and the attention and recognition he sti ll receives today (unparalleled for a Tantric Adept in India, where the Vidya is still widely feared and grossly misunderstood) is how he can move his devotees and disciples to a higher spiritual awareness, just by their being in his presen ce. And the great feelings of peace and the easy removal of concerns and spiritu al obstacles one receives after even a short time in his company. Despite Guruji s advancing years, he remains remarkably fit both in body and (espe cially) in mind. His will is as strong as ever. While his compassion and concern for all those that come to him, remains undiminished. The beloved devotee of Jagad Janani Adyshakti Maa Kamakhya, Guruji Shri Kapalik Mahakaal Bhairavanand Saraswati is a blessing to all those fortunate enough to k now him and to be in his presence. Long may he continue to be so! Jai Guru Dev! Jai Maa Kamakhya!

Maa Kamakhya Ashram When not spending time performing Sadhana at the main Samshans (cremation ground s) of his tradition, Guruji spends his time at his Ashram the Maa Kamakhya Ashra m in Rohini, north-west New Delhi. It is possible to visit him there, either for the day or for several days to a w eek for those who wish to engage more fully with the tradition and avail themsel ves to Diksha and more advanced instruction. In this latter case, accommodation and most of the disciple s food requirements can be provided by the Ashram. However, one should contact Guruji well in advance to check whether it will be possible to visit before making any travel arrangements. Festivals Guruji is also available at the Maa Kamakhya Ashram during the two key festivals in the Ashram s year, making these an especially good time to make a visit to the Ashram: >> Ambuvachi Parv for Adyashakti Maa Kamakhya held in mid-June >> Guru Purnima held on the Full Moon day of June-July (next year: 3rd July 2012 ) In particular, Guru Purnima is said to be a highly beneficial time for one to ta ke Initiation from their Guru. Dakshina One who wishes to enter into this tradition and take Diksha, should be aware of the requirement of making a gift as a gesture of their committment and sincerity . This is called Dakshina . Dakshina has been described as giving out of one s capability and willingness . In th is sense it comprises two aspects. The first being a reflection of the value the disciple places upon entry into the tradition and the Guru-Disciple relation. T he second is that gift/amount which is considered to be significant by the indiv idual, the exact amount of which may vary from one individual to another depende nt upon one s personal circumstances.

Kumbh Mela Khumb Mela is a great spiritual festival held in one of four locations across In dia every three years. Shri Kapalik Mahakaal Bhairavanandji has his camp at each Khumb Mela. It is our understanding that Guruji s camp is currently the only one representing the Shakta Tantric tradition at this great festival. Activities Guruji welcomes all friends, supporters and disciples to his Khumb Mela camp, of fering them the chance to meet with him, as well as receive various teachings wh ich he gives throughout the duration of the festival. These teachings are given both in Hindi and in English, to accomodate his devotees of both East and West. In addition, there is devotional chanting and puja regularly held. Those that wi sh to take Diksha at this festival may also do so. Visiting Many visitors just come for the day and visit the camp, making their own accommo dation arrangements elsewhere. Those who wish to visit in this way are very welc ome no advance booking is required. Staying The serious disciples of Guruji who wish to stay within his camp, either for a p art of, or for the whole of the Mela, are welcome to do so. Accommodation space, food and toilet facitlities are provided within the camp. This accommodation sp ace must be booked in advance. Those staying at the camp will be asked to make s ome contribution, and to provide help in setting up and running the camp, since both the cost and the work involved in setting up and running the camp every thr ee years is significant. Next Kumbh Mela The next Kumbh Mela will be held in Allahabad in January/February 2013. Please c ontact nearer the time, or check back here for further details.

Other At various times throughout the year, Guruji makes visits with some of his disci ples to the important Samshans (cremation grounds) which are the main focus of t he Kaula Tantric Sadhana. During these visits, friends, supporters and prospective disciples may be able t o make contact and join with them. Such occasions and opportunities as they aris e will be posted here, as well as in the Latest News section. (Please note that travel, accommodation and food requirements should be met pers onally on these occasions.) Upcoming Opportunities >> Opportunities to visit and travel with Shri Kapalik Mahakaalji Nov-Dec 2011 Past Opportunities >> 28th August 2011: Shri Kapalik Mahakaal Bhairavanandji visiting Mahasamshan a t Tarapith, West Bengal

Check back later for more information on upcoming events and talks.

Kapalika : Kaula Tantra : Festivals & Pujas

Thu 13 Oct Thu 10 Nov 2011 Karthik Mahina A month of pujas dedicated to the Goddess, Karthik Mahina is observed in Tantric Temples with daily morning puja. Orthodox Hindus observe pujas throughout the p eriod to various deities. The month is also regarded as a very auspicious time f or worship of Lord Shiva [read more...]

Shri Kapalik Mahakaalji's Schedule - Sadhana, Travelling, Events

Check back later for more information on Guruji s upcoming Schedule.

Visiting & Travelling with Shri Kapalik Mahakaalji Fri 25 Nov Sun 18 Dec 2011 An opportunity to travel to India to visit with Guruji at the Ashram, and visit with him to various important Shakti Pithas [read more...]

Past Events

Kapalika : Kaula Tantra : Upcoming Events & Talks

Tue 4 Oct 2011 Phil Hine talk on Left Hand Path Tantra at Treadwells Bookshop, London [read mor e...]

Kapalika : Kaula Tantra : Festivals & Pujas

Wed 28 Sep Thu 6 Oct 2011 Navaratri : Festival of Nine Nights Devoted to the divine trinity worshipped in female form raswati [read more...]

as Durga, Lakshmi and Sa

Shri Kapalik Mahakaalji's Schedule - Sadhana, Travelling, Events

Thu 25 Sun 28 Sep 2011 Performing Puja and Sadhana at Mahasamshan, Tarapith Temple, nr. Rampurhat, Birb hum District, West Bengal [read more...]

Those wishing to visit with Shri Kapalik Mahakaalji at the Ashram either for a d ay, or in order to engage more fully with the tradition, take Diksha (initiation ) and receive instruction on Sadhana (spiritual practice) are welcome to contact Guruji directly with any questions they may have: Shri Kapalik Mahakaal Bhairvanand Saraswati Maa Kamakhya Ashram F-2/227, Sector 16 Rohini New Delhi-110085 Telephone: +91-986-882-3990

Alternatively, you are invited to contact Amriteshwari Saraswati initially with any questions or requests, and she will be pleased to contact Guruji on your beh alf. Please email: amriteshwarisaraswati@gmail.com

If you have any questions, comments or suggestions regarding this website, pleas e direct them to Amriteshwari Saraswati at the above email address.

Navaratri 28 Sep 6 Oct 2011 28 September 2011 By Amriteshwari Saraswati 1 Comment

Here's wishing all our visitors a happy Navaratri Festival. Puja is being held by Guruji at the [Read more...] Filed Under: Latest News Opportunities to Visit and Travel with Guruji Nov-Dec 2011 9 September 2011 By Amriteshwari Saraswati 1 Comment Friday 25th November - Sunday 18th December 2011 There is likely to be an oppo rtunity, during this [Read more...] Filed Under: Latest News Phil Hine Talk on Left Hand Path Tantra : Treadwells Bookshop, London, 4th Octob er 2011 9 September 2011 By Amriteshwari Saraswati Leave a Comment Left Hand Path Tantra : Phil Hine Talk, Treadwells Bookshop, London, 4 October 2 011 Tantra: Exploding Some Myths Tuesday 4th October Phil Hine, known through the 1980s and 1990s [Read more...] Filed Under: Events, Latest News Shri Kapalik Mahakaal Bhairavanandji Visiting Tarapith on 28th August 2011 20 August 2011 By Amriteshwari Saraswati 1 Comment Shri Kapalik Mahakal Bhairvanand Saraswati visits Mahasamshan at Tarapith, West Bengal, August 2011 At the end of August 2011, Shri Kapalik Mahakaal Bhairavanandji will be visiti ng the Mahasamshan [Read more...] Filed Under: Latest News Welcome 12 August 2011 By Amriteshwari Saraswati Leave a Comment Welcome to the website of Amriteshwari Saraswati, London-based Kaula tantric, Kapalik initiate and [Read more...] Filed Under: Latest News

Shri Kapalik Mahakaal Bhairavanand Saraswatiji and disciples performing Fire Hom

a at Maha Yoni (Havan Kund) on Shani Amavasya (New Moon Saturday) 13th February 2010 during Kumbh Mela, Haridwar. (If the above embedded player doesn t work in your browser, you can view the video directly on You Tube by following this link: http://bit.ly/kapalik-fire-homa)

Shri Kapalik Mahakaal Bhairavanand Saraswatiji : Fire Meditation

(If the above embedded player doesn t work in your browser, you can view the video directly on You Tube by following this link: http://bit.ly/kapalik-fire-meditat ion)

Beautiful video and photo montage of Shri Kapalik Mahakaal Bhairavanand Saraswat i and his Kaula Tantric camp at Kumbh Mela 2010 in Haridwar. (Video created by Kaa l Ugranand Saraswati, American disciple of Guruji.) View the video directly on You Tube at the following link: http://bit.ly/kaula-khumb-mela