Transfiguration, Part 2

PART 2
WE CAN OFFER THE TRUE LOVE ONLY WHEN WE DO NOT DEPEND ON THE OTHER

Transcending the physical love you can reach the state of detachment from the body, yet you may still be dependant on the other. If your lover, for instance becomes distant, then you are left alone again.

Therefore, this is the next step to be taken. When you feel you reached a spiritual communion with your lover, you need to be aware that you also have to go beyond his or her soul.

You need to “use” it, so to speak, as a gate of access to what lies beneath this wonderful soul.

In the beginning, you may get to perceive ones soul through a first transfiguration, then through a further transfiguration you get to go beyond this soul, and see what is above, an essential, archetypal manifestation, an aspect of the divine consciousness, the divine love, a certain worshipped deity, in fewer words, a higher sphere of consciousness.

Only if you reach this level you can say you have succeeded in becoming free from the dependence on the others soul, as well as from his or her body.

Furthermore, even if at a certain point your lover leaves, not only physical but also with the soul, you can still remain connected to what you had before, and this is the real path of freedom.

We feel the need to state again that we are not talking about indifference, or that their love is gone, it simply means that it has just begun.

True love cannot occur between two helpless people leaning against each other for help and support.

Because there cannot be love between a man and a woman who have not surpassed the physical or the emotional level, being dependant on each other, physically or emotionally.

If two powerful people, each cherishing their freedom stay together, then this means that what keeps them together is not the dependence, but something a lot deeper: LOVE.

Only when you are no longer dependant on the other you can offer him or her, your true love. Generally speaking, the beginners on the Tantric path easily go beyond the first level, the body, but somehow the ones who really manage to go beyond the second level are few.

In Rajneeshs vision, the first step from sexuality to love has been taken, but there is more work to be done.

Even embellished, the soul of another person is seen in a very personal manner, and one gets to be dependant on this beautiful soul.

Thus, when the woman becomes more and more attractive, you see in her still this individual, strictly human soul, nothing more, and then you grow attached to her.

Now, there is another step to be taken, quickly after reaching this stage. In addition, in this step, the transfiguration is the key.

THE SEXUAL ACT WITHOUT CONSECRATION IS A MISSED TRIP

Regardless of the form of Tantra that you practice, right after consecration, you should move on transfiguration.

What is in fact the consecration? It is a draft of the path you are about to go on. No arrow will ever reach the target if not shot on the right direction – the direction of the target.

You may not shot an arrow hoping that maybe the wind will blow in the right direction and it will take the arrow to penetrate its target.

Most often, even if shot on the direction of the target, the arrow may not reach the center. Likewise, a sexual act begun without consecration hoping that during the actual act you will manage to give it a spiritual orientation is a tricky thing to do, and it means only one thing: failure.

This is why this consecration in the beginning is so important: it prefigures the final state, the spiritual fusion, the ultimate aspect into which the two lovers transfigure themselves.

If the clear, precise direction is set in the beginning, then the chances of getting there grow considerably. If lovemaking goes into the profane direction, the ejaculatory orgasm, then this trip is missed.

Consequently, consecrating the lovemaking represents the sacred act of offering the consequences of lovemaking or in other words the fruits of lovemaking to the immortal spirit – Atman, present in each of us.

Thus, the lovemaking becomes like a sacrificial fire, in which the limited individualities of the two lovers are sacrificed.

Transfiguration, Part 3

 

 

PART 3
The essence of the Tantric path begins with 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, 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 others 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 dependent.

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 lovers 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 woman’s 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.

Transfiguration, Part 4

PART 4
A SECOND OF LACK OF ATTENTION TRANSFORMS THE DIVINE EROTIC GAME IN A USUAL ONE

If the man loses this state of transfiguration, even for a moment, and if he sees again the regular woman in front of him, not a spark of the divine light, then the lovemaking has turned into a regular, common act.

This state of transfiguration needs to be permanent, continuous, and only then the lovemaking is no longer a meeting between two bodies but between two fundamental principles, the masculine and the feminine.

This depends on the ritual and the fantasy of the two people involved. Sometimes the Tantric technique and the pure spontaneity are intermingled and all you do after this state can only be spiritual, because the individualities have disappeared and only the Divine has remained.

A transfigured woman may preserve this state grace to an effort of the consciousness and she may also lose it if she does not have the required focus. Consequently, the transfiguration is as much the process of transformation as it is of preserving this transformation.

THROUGH SUCCESSIVE TRANSFIGURATIONS, WE MAY ACCESS ALL THE MODUS EXISTENTIA

Thus, the transfiguration has a relative tone, not an absolute one. Lets say that a woman reaches the state of incarnate goddess, through transfiguration and although she lives in a physical body she experiences her deity all the time.

Or, even more concretely: a woman has a predominant activation of Anahata chakra. She is superior to the other women whose regular predominant level is on Swaddhistana chakra – the sexual center.

But remember that Anahata chakra in itself is an universe, so this special woman becomes a regular woman as compared to the beings with predominance on Anahata chakra.

Thus, again, through a new transfiguration she may accede to a new condition, activating her Vishuddha chakra.

Thus, we get to realize the relative character of transfiguration, and the fact that through successive transfigurations a person may climb the possibilities ranged from the regular level to the ultimate state of freedom.

THE TRANSFUGURATION THROUGH THE VIEW OF THE RESONANCE CONCEPT

In the universe, in the manifested world, all can be reduced to energy vibrating on certain frequencies.

From this point of view, the consciousness of a person, until he or she reaches the complete spiritual freedom, is in a state of constraint, of attachment to an inferior way of being.

This identification of a certain person with an inferior hypostasis is actually produced through the phenomena of resonance with the energy characteristic to that particular type of vibration.

We mentioned the process of resonance for a better understanding of the assertion of denial of the transfiguration. From this point of view, the transfiguration implies two different aspects.

The negative aspect of transfiguration is the cut of an inferior resonance and the positive aspect is the creation of a new, superior resonance.

THE EXPERIENCE OF A SUPERIOR STATE DETERMINES THE SUPPRESSION OF THE INFERIOR STATE

A person who transfigures himself or herself from an inferior way of living, of the regular person, to the condition of a genius simply shifts, through the phenomena of resonance into the sphere of resonance of the geniuses.

Although it may appear that first there is the denial and then the assertion, this means the cut of the inferior resonance and then the creation of the superior one, most of the times the order is reversed: first happens the creation of a new, superior resonance and only then the cut from the old one.

Consequently, you need to realize and meditate upon the fact that calling the good, the evil is eliminated.

Thus, the mental of the common, regular person does not stand to experience the emptiness that remains after the inferior resonance is cut, unless this place is quickly filled with a superior resonance.

This is an important aspect as many people when trying to cut the inferior resonance, do not seek a superior, better replacement and then their consciousness quickly comes back to the previous state.

Many people say: “I will not give my heart anymore. I do not want to be hurt.” They cannot imagine a free persons happiness. They only seek to eliminate the suffering, without putting anything back. And the mind does not stand this and quickly calls back the suffering.

An important tip: when transmigrating do not think about the level you are about to pass, but think about the superior level you are about to see.

We need to aspire to this new, transfigured state and to allow ourselves to be attracted to it with all our forces, to allow ourselves be fascinated by it and to simply enter the new universe opening up in front of us.

Transfiguration, Part 1

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 others 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.

THE SUBTLE COMMUNICATION HELPS US BEAR MORE EASILY THE PHYSICAL SEPARATION
In other words, to use Rajneeshs own words – the steps are lovemaking, love, prayer. What does really happen during these steps?

The person seeks unity, seeks to escape his or her own limitations and if you will, on this path the transcendence is possible with the help of another person, with the help of your beloved.

In the beginning, the closeness and the attraction are a first desire of coming out from the boundaries of ones limitations. Why? Because one cannot truly get out of oneself, physically.

This escape in the sexual union is nonetheless short-lived. Therefore, only when one reaches his or her lovers soul, a spiritual communion, only then occurs a first escape through the soul that perceives another soul.

This is the moment of a first de-conditioning, because this is when you can become independent from your lovers body.

Why? Because at this time you are already in contact with your lovers soul and now you can stand physical separation.

Two people who love each other sexually will not be able to stand physical separation, because they did not manage to get out of their bodies and the physical separation leaves them simply alone.

However, if two lovers have surpassed this level and have reached the level of spiritual love, they can stay separated for long periods of time, because they will be still spiritually united.

The Five Tantric Nectars

“Here, in this body, there are the sacred rivers. Here dwell the sun and the moon, and all the holly pilgrimage places. I have never encountered a more joyous temple than my own body.” (Saraha Doha)

In the Tantric vision, the human body represents the temple of the spirit, a veritable microcosm, an exact copy of the entire universe.

The incarnation in a human form represents the peak of the creation, and in the whole of the various life forms, the human body represents the highest physical form. The initiates say that this form is the most
difficult to obtain of all life forms.

Consequently, this physical body that we “wear” in the physical world is of an inestimable sacredness, as it “shelters” the divinity under the hidden form of the divine Self – Atman and therefore the temple of the spirit has become a traditional Tantric concept when referring to the physical body.

It is known that all that comes from a temple is sacred, with the condition that the temple itself is treated as a sacred place, with a permanent attitude of spiritual awareness from the part of the one
dwelling in it.

The temple is, by definition, a place of worship, an edifice dedicated to the service of God. However, according to the Tantric tradition, God represents our Supreme Self, Atman or in other words the divine spark
within, which needs to be worshipped right in the “temple of the body”.

Clean or dirty, good or bad, acceptable or unacceptable – all these are relative notions that regard the culture and the vision on things;
nonetheless, they may act as a barrier against the quick spiritual evolution the Tantric people usually seek.

Unlike the traditional Hinduism, obsessed with that which is pure or impure, in the authentic Tantric traditions there is no such concept.

“Chandamaharosana Tantra” expresses this aspect as clearly as possible: “the practitioner must never think in terms of pure and impure;” he must never think in terms of “worthy being achieved” or “unworthy
of being achieved”, “fit for loving” or “unfit for loving”. The yogi who will not respect this advice will lose all his or her siddhis“.

The great majority of western cultures usually sustain the idea that perspiration, saliva, urine, sexual secretions and menstrual blood are impure.

Nevertheless, the Tantric teachings say that when the body is well nourished, healthy and clean, all that is produced within represents a sacred thing that can have for us a special utility.

The Tantrics sought to discover the special properties of all our body products.

Therefore, they searched to discover the properties of perspiration, tears, pieces of cut fingernails, the earwax, the hair, the beard, the eyelashes and eyebrows, or the pubic hair, and so on.

They explored each part of the body, and all the materials it produces, finding magic uses for each of these. They focused their research mainly on five bodily secretions, which are referred to in the Tantric and Buddhist texts as “the five nectars”.

These are: saliva, urine, sexual secretions (sperm and vaginal secretions) menstrual blood and excretions. In the highest Tantric teachings, these are spiritual, sacred elements, that are used in the mystical rites as they help a person’s evolution.

These “five nectars” are often referred to in both the Tantric and the Buddhist tradition; they are well-kept secrets of the Tantrics.

Their use as spiritual elements is somehow opposed to the vision exposed in the traditional Hinduism and Buddhism.

The Tantrics argue that if we truly consider our body a temple, and if we eat right and take care properly of our body, than all the products resulted from the internal processes are sacred substances, endowed with divine qualities.