Phowa (Skt. saṃkrānti; ‘pho ba) is the practice for directing the transference of
consciousness at the time of death, either for oneself or another. The
consciousness may be transferred to the dharmakaya nature, to a pure
realm such asSukhavati or to a favourable
existence in the human realm.
The practice is one of the Six Yogas of Naropa, but is also to be found in many other lineages and systems
of teaching, including the Longchen Nyingtik and Namchö cycles. Although it is
included among the so-called 'five practices of
enlightenment without meditation, it does require a
thorough training before it can be put into effect successfully.
Moreover, the teachings advise that phowa
for others should only be undertaken by someone who has reached the path of seeing.
An Introduction to Phowa
His Eminence
‘Choeje’ Ayang Rinpoche is considered to be the world’s living Phowa master. A
lineage-holder of both the Nyingma and Drikung Phowa he continues the unbroken
line of succession of the Drikung Phowa lamas from Buddha Vajradhara.
‘Phowa — the transference of consciousness at
the moment of death’
Life’s most awesome event is death, and death comes to all without regard to wealth, beauty, intelligence or fame.
Death is inevitable, but how you die terrified and confused, or
with confidence and spiritual
mastery is within your control.
Phowa, or
‘transference of consciousness at the time of death’ is the simplest and most
direct method to attain enlightenment.
One of the six
Yogas of Naropa, it is taught by all Tibetan Buddhist traditions; the Drikung
Kagyu Lineage, however, holds the special power to transfer one’s consciousness
to the Pureland of Buddha Amitabha.
In Tibet, the
famous Drikung Phowa was given every twelve years by the two Head Lamas of the
Drikung Lineage. HE Choeje Ayang Rinpoche first started to teach Phowa in India
in 1963 and the west in 1975 following the instructions from his root master HH
the 16th Gyalwang Karmapa Rangjung Rigpe Dorje.
It is also one of the methods to
enable one to reach Buddha Amitabha’s pure land.
Through a combination of breath,
mantra and visualization techniques applied at the time of death, the
consciousness is ejected from the crest aperture, circumventing the Bardos and
avoiding rebirth in the six realms of cyclic existence.
From this gate
one’s consciousness can be transferred directly to the domain of Amitabha
Buddha (Dewachen, the western Buddha field). Naropa said, “There are nine gates
(ordinary aperture called buga) which are of the world, but there is only one
which is the gate of Mahamudra (nirvana). If you shut the nine gates then you
will get the path of liberation without any doubt.”
In the words of the
Marpa the translator, “If you study Phowa, then at the time when death is
approaching, you will know no despair. If beforehand you have become accustomed
to the path of phowa, then at the time of death you will be full of cheerful
confidence.” It is taught that one does not return to the samsaric realms after
entering Dewachen, and that one can quickly and easily achieve enlightenment
from that realm. Thus, Phowa is alike an insurance that this attainment will
follow death.
This practice is
especially relevant in the present day, when most of us lack the luxury of
lengthy solitary meditative practice. Because of this lack, as well as the
overwhelming path that is simple and direct, and which enables us to transform
the stresses of modern life into a vital force that cuts through attachment to
illusory objects and awakens in us the realization of our own Buddha nature.
Life is very short and can end suddenly without warning. When death comes we
have no escape, neither our accumulated wealth nor our dear ones can help us …
Nothing can, except the precious teaching.
This comprehensive
course on both the Nyingma and Drikung Phowa practices include extensive
teachings on the moment of death, the intermediate state (Bardo), purification
practice of Vajrasattva and many other important related topics as well as
detailed meditation instructions, empowerments and practice sessions. The
blessings of all these auspicious circumstances combined with the profound
practice, the special Phowa transmission lineage, the sacred place and the
confidence and devotion of the students causes many people to have powerful and
transformative experience that deeply enrich their spiritual lives.
“It is empirically known, that super
consciousness and enlightenment can only be attained by breaking through the
conscious mind, the latter functions in close connection with the cerebral
cortex. The frequent emergence of slow 0 waves at the time of the phowa
meditation seems to validate this. Breaking off the conscious function to
awaken in the superconscious.”
Dr Fujiki supports
Dr H Motoyama’s view after explaining the changes in Rinpoche’s EEG: “The
suppressed function of the frontal lobe suggests that conscious function is
stopped during the phowa meditation. Concentration and meditation alters the
state of consciousness and enables the individual to awaken in a super
conscious state beyond the limitations of individual experience.”
According to Dr.
Motoyama, when the mind which has been
functioning within the framework of individual existence stops its total
dependence on the physical body (especially the brain), it starts to function
in the wider realm of being beyond time and space. The psycho-physiological
changes which Rinpoche showed during the Phowa meditation suggests that mental
function in the non-physical realm must be taken into consideration in the
field of psychosomatic medicine.
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