Phowa

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.