gurumUrte tvAm namAmi kAmAkShi
Rahasya sahasranAma states clearly: kaulinI kulayoginI. The words kula and kaula are not restricted to mean a set of AchAras, considered avaidika by great men. That is just one interpretation, probably more popular as that fits the fancy of many who are shishnodaraparAyaNa-s. Bhagavan Bhairava interprets the word kula and defines kulAchAra in the below fashion in mahAnirvANa tantra:
jIvaH prakR^ititattvaM cha dikkAlAkAshameva cha |
kShityaptejo vAyavashacha kulamityabhidhIyate ||
jIva, prakR^iti, time, space and the five elements are referred to as kula.
brahmabuddhyA nirvikalpameteShvAcharaNaM cha yat |
kulAchAraH sa evAdye dharmakAmArthamokShadaH ||
One who realizes the Brahman in these five, giving up the bheda buddhi of seeing these separately as jIva, prakR^iti etc., such a jnAni attains puruShArtha chatuShTaya and such an AchAra is called kulAchAra. The six kamalas, starting from mUlAdhAra till AjnA, which have the above as the adhiShThAna tattvas are called kula kamalas in the microcosm. Sri pUrNAnanda paramahamsa refers to shrI parameshwara as kulakamalavilAsI. Like the sun, with his rays, causes the lotus to bloom, paramashiva, in the form of shrIguru residing in the sahasrAra, through his jnAnaprakAsha, kindles brahma buddhi in tattvas like jIva, vAyu etc.