Phowa

Some people have special ways to think about death.

This is called phowa. It is found in Hinduism and Buddhism.

Many people believe they can move their spirit. They do this at the time of death. The spirit moves through the top of the head.

This move helps them reach a good place. One place is called Sukhavati. It is a very popular place to go.

Some people do this for others. They do it after a person dies. This is a special thing they do.

Some teachers say to pick the right time. Doing it at the wrong time is not allowed. It is a very old and deep idea.

Phowa is a special practice found in Hinduism and Buddhism. Many people call it the transference of consciousness. This means moving the mind or spirit.

In some Buddhist beliefs, people use phowa at the time of death. They believe the spirit moves through the top of the head. This helps the person reach a good place called a Buddha-field. One very popular place is called Sukhavati. There are other places too, like Mount Potala.

Some people do phowa for others after they die. This is a special ritual. Some teachers say the practice must be done at the right time. Doing it at the wrong time is not allowed.

There are different ways to practice phowa. One way is part of the Six yogas of Naropa. This lineage came from a teacher named Tilopa. He passed the teaching to Marpa. Another way is part of Dzogchen. In Dzogchen, the highest form of phowa is a type of meditation.

Some traditions say there are signs of success. These might include a small drop of blood at the top of the head. Other signs might be hair loss or a small bump.

Caption: A Buddha in the pure land of Sukhavati.

Phowa is a unique practice found in both Hinduism and Buddhism. Many people describe it as the transference of consciousness at the time of death. This means moving the mind or spirit from one place to another. Some call it the practice of conscious dying or enlightenment without meditation.

In Tibetan Buddhism, it is one of the Six yogas of Naropa. It also appears in many other teaching systems and lineages. Some teachers say we must choose the right time for this. Doing it at the wrong time is not allowed because it becomes suicide.

How does this practice work for a person? In Vajrayāna Buddhist belief, the method is used at the moment of death. The goal is to move the consciousness through the top of the head. This path leads directly into a Buddha-field of the person's choice. By doing this, a person might bypass some typical experiences after death. One popular destination is a place called Sukhavati. Other possible places include Abhirati, Ghanavyūha, Aṭakāvatī, Mount Potala, or the Copper-Colored Mountain.

The history of these teachings goes back a very long time. One main lineage comes from the Six yogas of Naropa. This path started when Naropa received teachings from the Indian teacher Tilopa. Naropa then passed these teachings to his Tibetan disciple named Marpa. Marpa even traveled back to India to find more scriptures for his students. In early Indian history, similar ideas appear in very old texts. The Pātañjalayogaśāstra from the years 325 to 425 CE might even mention it. Some Saiva scriptures and Sākta Tantras also discuss these spiritual techniques.

There are many specific details and names tied to phowa. The Drikung Kagyu school is well known for its phowa teachings. They have a major festival called the Great Drikung Phowa. This was a large cultural celebration held every twelve years. The last one took place in August 1992 in gTer-sgrom, Central Tibet. In the West, groups like Rigpa and Diamond Way Buddhism use these practices. Rigpa was started by Sogyal Rinpoche in 1979. Diamond Way Buddhism was founded in 1972 by Lama Ole Nydahl and Hannah Nydahl.

People also look for certain signs to see if a practice worked. Some say a small drop of blood might appear at the top of the head. Traditionally, a Kusha-grass could be pushed into the opening at the vertex. Other teachers say signs include hair loss or a small bump.

In the Dzogchen tradition, phowa has even deeper meanings. The highest form is a meditation on the great perfection. In this state, there is no need to transfer anything at all. This is because there is nothing to transfer and no place to go.

Phowa is a complex tantric practice found in both Hinduism and Buddhism. It is often described as the transference of consciousness at the time of death. Some practitioners call it mindstream transference or the practice of conscious dying. It has even been referred to as enlightenment without meditation.

In Tibetan Buddhism, phowa is recognized as one of the Six yogas of Naropa. It also appears in many other lineages and teaching systems. This practice is a way to manage the transition between lives.

The mechanism of phowa involves a specific spiritual process during the moment of death. According to Vajrayāna Buddhist belief, the goal is to transfer one's consciousness through the top of the head. This path leads directly into a Buddha-field of the practitioner's choice. By doing this, a person may bypass typical experiences that occur after death. Some lineages use a rite of incision to assist this transfer. This involves opening the sahasrara, which is the cranial zenith or the top of the head.

There are several distinct types and destinations associated with this practice. Practitioners often aim for specific pure lands or Buddha-fields. Popular destinations include Sukhavati, which is common in Chinese, Japanese, and Tibetan Buddhism. Other possible destinations are Abhirati, Ghanavyūha, Aṭakāvatī, Mount Potala, the Copper-Colored Mountain, and Tuṣita. In the context of Dzogchen, phowa has even deeper meanings. The highest form is known as the phowa of the dharmakaya. This involves meditation on the great perfection where there is no need to transfer anything because there is no separate self or place to go.

The history of phowa includes many important figures and ancient texts. One major lineage is the Kagyu phowa lineage from the Six yogas of Naropa. Naropa received these teachings from the Indian mahāsiddha Tilopa. Naropa then passed them to his Tibetan disciple, Marpa. When Marpa's student Milarepa asked questions about these teachings, Marpa traveled back to India to find more scriptures. In early Indian history, similar ideas appear in the Pātañjalayogaśāstra, dated between 325 and 425 CE. The Sanskrit text Mālinīvijayottaratantra also mentions yogic suicide in the late first millennium CE.

Phowa holds significant cultural and religious importance for many groups. The Drikung Kagyu school of Tibetan Buddhism is particularly well known for its phowa teachings. They hold a major pilgrimage and celebration called the Great Drikung Phowa. This festival was traditionally held once every twelve-year calendrical cycle. The last observance was in August 1992 in gTer-sgrom, Central Tibet. This followed a 36-year hiatus caused by a ban from Chinese authorities. Today, Choeje Ayang Rinpoche provides annual teachings and initiations in Bodh Gaya, India.

There are specific signs used to identify a successful phowa practice. One traditional mark is a small drop of blood from the center of the vertex. In the past, a Kusha-grass was sometimes pushed into the opening at the fontanel to demonstrate success. Other teachers, such as Khenpo Tsultrim Lodrö, note different physical signs. These might include visible hair loss or a small bump at the crown of the head. He also mentions that a yellow liquid might seep around the vertex.

Phowa connects to broader discussions about life, death, and the nature of the mind. In the bardo of existence, beings with limited potential may use phowa to reach a pure land. Once they arrive, they can listen to the Dharma taught by Vajrasattva or another Buddha. The practice is also discussed in relation to Western Buddhism. Groups like Rigpa, founded by Sogyal Rinpoche in 1979, and Diamond Way Buddhism, founded in 1972, have made the practice well known. It remains a subject of study regarding how consciousness interacts with the physical body.