[3] They are the only surviving sect derived from the Kāpālika tradition, a Tantric, non-Puranic form of Shaivism which originated in Medieval India between the 4th and 8th century CE.

[3][4][5][6][7] Similarly to their Shaivite predecessors,[3] Aghoris usually engage in post-mortem rituals, often dwell in charnel grounds, smear cremation ashes on their bodies,[8] and use bones from human corpses for crafting kapāla (skull cups which Shiva and other Hindu deities are often iconically depicted holding or using) and jewellery.

[4][5][6][10] Many Aghori gurus command great reverence from rural populations and are widely referred to in medieval and modern works of Indian literature, as they are supposed to possess healing powers gained through their intensely eremitic rites and practices of renunciation and tápasya.

[4][5][6] Aghoris are Hindu devotees of Shiva manifested as Bhairava,[4][5][6][11] and ascetics who seek liberation (mokṣa) from the endless cycle of birth, death, and rebirth (saṃsāra).

The purpose of embracing intoxicant substances, pollution, and physical degradation through various Tantric rituals and customs is the realization of non-duality (advaita) transcending social taboos, attaining what is essentially an altered state of consciousness and perceiving the illusory nature of all conventional categories.

Aghori rituals, which are performed precisely to oppose notions of purity commonplace in orthodox Hinduism, are typically macabre in nature.

[12][13] The practices of Aghoris vary[5] and include living in cemeteries, smearing cremation ashes on their bodies,[8] using human skulls for decoration and bowls, smoking marijuana, drinking alcohol, and seating in meditation on top of corpses.

[14][15] Although contrary to mainstream Hinduism, these practices exemplify the Aghori philosophy of criticizing commonplace social relations and fears through the use of culturally offensive acts.

[9] In his book Yoga: Immortality and Freedom (1958), the Romanian historian of religion and University of Chicago professor Mircea Eliade remarks that the "Aghorīs are only the successors to a much older and widespread ascetic order, the Kāpālikas, or 'wearers of skulls'.

Historians of Indian religions and scholars of Hindu studies have interpreted these ascetics variously as Kāpālikas, Jain Digambara monks, and Pashupatas.

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.

Dattatreya is revered in all schools of Tantra, which is the philosophy followed by the Aghora tradition, and he is often depicted in Hindu artwork and its holy scriptures of folk narratives, the Puranas, indulging in Aghori "left-hand" Tantric worship as his prime practice.

The male Hindu deities primarily worshiped by Aghoris for supernatural powers are manifestations of Shiva, including Mahākāla, Bhairava, Virabhadra, Avadhuta, and others.

"[23] Lord Aghora, an antinomian and annihilater 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.

The cremation grounds near the Shakti Pithas, 51 holy centres 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.

Baba Bhagwan Ramji also established Sri Sarveshwari Samooh Ashram, a secular social service organization that has worked throughout northern India.