Phowa

Phowa means transformation. The  ultimate benefit of this practice is to steady the practitioner’s mind at the time of one’s  own death and to clear any obstacles that would prevent consciousness from rising freely into the enlightened state. In the Bön tradition, for over 18,000 years, Phowa has been performed by empowered lamas for practitioners at the time of death to support the transfer of consciousness to the enlightened state.  Today, the practice is being taught to practitioners, not only for their own benefit, but  to encourage them to  develop the focused practice and intention that can assist others to attain enlightenment in the dying process. To be effective, one must first receive transmission from a qualified teacher. Then, when combined with focused practice and intention, whether performed by a Lama or a practitioner,  Phowa can become  an expression of Supreme Bodhicitta.

There are many types of phowa. Some phowa is good for working with emotions, purifying obstacles of emotionalities. Some phowa is good for directly realizing rigpa and the nature of mind. Others are good to do for others going through the dying process.

There are more types of phowa out there in all the many lineages and traditions but the three shared below cover a nice spectrum of practice.

At the level of loving kindness and compassion (Bodhicitta), practicing the rainbow dome phowa to be of benefit to others; especially those who are dying or recently passed.

From the mother tantra, practicing phowa to transform the five poisons into the five wisdoms, healing and transforming disturbing emotions.

And third, from the Dzogchen Zhang Zhung Nyengyü Phowa of mind returning to the nature of mind.

This gives us a three aims of the bodhisattva, tantra, and dzogchen approaches to practice.