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T H E T R A N S F I G U R A T I O N - T H E F U N D A M E N T A L
The essence of the Tantric path begins with the transfiguration. In other words, you are truly on this path only then when your vision on someone else is changed for the better through transfiguration.
For instance, if a so-called yogi makes love to a woman, he respects Brahmacharya, he transmutes the sexual energy and sublimates it, yet he is not capable of seeing in his lover more than a regular woman, then he does not practice Tantra in the true, real sense of this teaching.
It is whatever you can think about: the observance of Yama and Niyama, Brahmacharya, sexual yoga, but not Tantra.
Only then when he is capable to see in his lover, the woman he makes love to, the cosmic ocean of primordial energy, and when this is not just his imagination, but an experienced reality, when he feels in her all the powers of the universe manifested through that body of a woman, this is the beginning of the Tantric path.
This does not mean that this is where it ends, as well. This beginning has also a sequel, and on the peaks of this Tantric system there are very high meditations on the essential aspects of the Divine.
Consequently, the transfiguration is a very important aspect, and its absence leads to a very strange thing, which some people may have noticed.
Although they go sincerely on a yogic path, although they honestly try to practice Tantra, they have various obstacles that hinder them from reaching the truly divine state they should experience shortly if the practice is correct.
For instance, they have to deal with stupid, limiting states of possessiveness. And this occurs because they forget the finality of the Tantric path, a path that sets one free, not in chains.
Of course that in the context of a relationship freedom does not equal indifference to the otherís actions, or feelings, but it means not depending on the other.
You can have a very fine and fulfilling relationship to someone, you can offer them all your love and devotion, without being "in chains", indifferent or dependant.
Paradoxically as this may sound to some people, this path of freedom has this effect of binding and "incarcerating" some persons, only because they are not aware of the fact that their practice is not correct.
After this general consecration, you need to try and identify yourselves with a divine, eternal aspect. In the beginning of this transfiguration there is a phase, Nyasa, the consecration of the enters of force.
The man touches in turns his loverís centers of force with his right index, thumb and middle finger, united together, using certain ritual formula, or even mantras, characteristic to each center of force.
For instance we all know that the aliments are charged with subtle elements and energies, and then you may even try and taste some aliments as it awakens inside a certain type of energy, a certain type of resonance.
However, regardless of the method, Nyasa implies that the man touches as described above the womanís chakra-s and identifies them with the macrocosmic corresponding centers.
Thus, touching for instance Anahata chakra, and saying the mantra for Anahata chakra, or taking a bite or a sip from an aliment that activates this chakra, or using volatile oils, the man thinks intensely: "this is no longer the body of a woman, it is a spark from the cosmic manifestation. In this very room, I take part in a cosmic mystery, a part of the eternal feminine force is revealed to me now."
His lover should also preserve this state of transfiguration all through the lovemaking.