Well, I've heard about all of this happening in Eastern Orthodoxy.
As far as transfiguration, the Tabor Light
has been manifest through saints such as St. Seraphim of Sarov. This also would probably fall under the category of 'supernatural energy', as Eastern Orthodox theology teaches a distinction between the energies and essence of God, which is related to this Uncreated Light:
The miraculous transfiguration of the starets' face was described by a close admirer and follower of St. Seraphim: Motovilov. This happened during the winter, on a cloudy day. Motovilov was sitting on a stump in the woods; St. Seraphim was squatting across from him and telling his pupil the meaning of a Christian life, explaining for what we Christians live on earth.
"It is necessary that the Holy Spirit enter our heart. Everything good that we do, that we do for Christ, is given to us by the Holy Spirit, but prayer most of all, which is always available to us," he said.
"Father," answered Motovilov, "how can I see the grace of the Holy Spirit? How can I know if He is with me or not?"
St. Seraphim began to give him examples from the lives of the saints and apostles, but Motovilov still did not understand. The elder then firmly took him by the shoulder and said to him, "We are both now, my dear fellow, in the Holy Spirit." It was as if Motovilov's eyes had been opened, for he saw that the face of the elder was brighter than the sun. In his heart Motovilov felt joy and peace, in his body a warmth as if it were summer, and a fragrance began to spread around them. Motovilov was terrified by the unusual change, but especially by the fact that the face of the starets shone like the sun. But St. Seraphim said to him, "Do not fear, dear fellow. You would not even be able to see me if you yourself were not in the fullness of the Holy Spirit. Thank the Lord for His mercy toward us."
Thus Motovilov understood, in mind and heart, what the descent of the Holy Spirit and His transfiguration of a person meant.
Levitation is attributed to a few Athonite monks I have read about, as well as the aforementioned St. John of San Francisco.
St. Mary of Egypt (also celebrated in Oriental Orthodoxy) walked on water.
(I have never seen this term used before), I seem to recall coming across instances of saints living on no food or water for prolonged periods, but I don't know about years. It seems like in most cases I remember God miraculously providing food, not sustaining the saint without it.
Concerning 'perfumes of sanctity', most accounts of incorrupt saints describe their bodies as emitting a wonderful fragrance. Another example of this not dealing directly with relics is from the account of the Martyrdom of Polycarp, where he is burned alive:
When he had offered up the Amen and finished his prayer, the firemen lighted the fire. And, a mighty flame flashing forth, we to whom it was given to see, saw a marvel, yea and we were preserved that we might relate to the rest what happened.
The fire, making the appearance of a vault, like the sail of a vessel filled by the wind, made a wall round about the body of the martyr; and it was there in the midst, not like flesh burning, but like a loaf in the oven or like gold and silver refined in a furnace. For we perceived such a fragrant smell, as if it were the wafted odor of frankincense or some other precious spice.
So at length the lawless men, seeing that his body could not be consumed by the fire, ordered an executioner to go up to him and stab him with a dagger. And when he had done this, there came forth [a dove and] a quantity of blood, so that it extinguished the fire; and all the multitude marveled that there should be so great a difference between the unbelievers and the elect.
I can't think of any example of bilocation offhand, but I was never really looking for it. I have never encountered an example of stigmata in Eastern Orthodoxy.
There is apparently a living saint in Egypt right now who is Coptic Orthodox that has hands that shine a blinding light, and they have to keep his hands wrapped up in gauze to keep people away from him. Of course this falls outside Eastern Orthodoxy, so I'll let someone else discuss it.
You are correct that we must always be on guard for demonic deception and not be a wicked generation seeking signs and wonders. We need to always exercise discernment. However, one verse from the Holy Scriptures helped me deal with all of the unbelievable things I would read about in the lives of the saints as I approached Orthodoxy, and helped me to realize how thoroughly depraved my Christianity was of the supernatural:
Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
I had taken to the notion that only those events from the Holy Scriptures which were 'familiar absurdities' could be believed and accepted. Last year, hearing about our patron St. Mary of Egypt walking on water during the homily about made me explode with disbelief. "What nonsense!" I thought to myself. "Are we meant to understand these events literally or figuratively?" My priest's answer? Both.
Welcome to Orthodoxy, it's a mind-bender for sure.