Plan Rebirth

In Buddhism, how do you plan rebirth?

In Buddhism, the concept of rebirth is understood differently than in many other religions. Rather than actively planning for one’s rebirth, Buddhists believe that rebirth is determined by one’s kamma (often spelled “karma” in English). Kamma refers to the intentional actions of an individual, and the results of those actions determine the conditions of one’s future births.

However, certain practices and mindsets can influence the conditions of one’s rebirth:

1. Moral Conduct (Sīla): Leading a virtuous life by adhering to moral precepts (e.g., refraining from lying, stealing, killing) creates positive kamma, which can lead to favorable rebirths.
2. Meditation and Mental Development (Bhāvanā): Cultivating positive states of mind, such as loving-kindness (metta), compassion, and mindfulness, can influence the nature of one’s rebirth.
3. Generosity (Dāna): Acts of generosity and charity can lead to the accumulation of good kamma.
4. Right Understanding and Intention (from the Noble Eightfold Path): Understanding the nature of suffering, impermanence, and non-self can influence the trajectory of one’s rebirth.
5. Aspiration: Some Buddhists make specific aspirations or set strong intentions about the conditions or realm of their next birth, especially when in a state of deep concentration or at the time of death. For instance, one might aspire to be reborn in a “Pure Land” where conditions are conducive to spiritual practice.
6. Dying Mindfully: The state of one’s mind at the time of death is considered especially significant. A calm, peaceful, and positive state of mind can lead to a more favorable rebirth.

It’s important to note that different Buddhist traditions may have varying practices and beliefs related to rebirth. For example, in the Tibetan Buddhist tradition, advanced practitioners might engage in specific meditation practices with the aim of choosing their next birthplace to benefit sentient beings. This is how the concept of “tulkus” or “reincarnated lamas” emerges.

Regardless of these nuances, the overarching Buddhist perspective is that the best way to influence future rebirths is to cultivate virtue, wisdom, and mindfulness in the present life.

Can you expand more on the Tibetan practices please

Certainly! The Tibetan Buddhist tradition has a rich tapestry of practices and beliefs related to rebirth and the afterlife. The practices aim not just at ensuring a favorable rebirth but also at aiding the practitioner to attain liberation from the cycle of birth and death altogether.

1. Bardo Teachings: One of the most distinct aspects of Tibetan Buddhism is its teachings on the “bardo,” an intermediate state between death and rebirth. The “Bardo Thödol,” commonly known in the West as the “Tibetan Book of the Dead,” describes the experiences one might encounter during this transitional period and provides guidance on navigating them.
2. Phowa: This is a practice related to the transference of consciousness at the time of death. Through Phowa, accomplished practitioners can guide their consciousness to a pure realm or a favorable rebirth.
3. Deity Yoga: Practitioners visualize themselves as deities from the Tibetan pantheon, aiming to cultivate the enlightened qualities associated with those deities. This practice can purify negative karma and create the causes for a favorable rebirth or even enlightenment.
4. Tulkus: As mentioned earlier, some highly realized practitioners are believed to have the ability to choose their next birth. These individuals, called “tulkus” or “reincarnated lamas,” return repeatedly to benefit sentient beings. The search for and identification of these reborn masters, like the Dalai Lama or the Panchen Lama, is a significant cultural and religious event in Tibetan Buddhism.
5. Deathbed Practices: When a practitioner is near death, it’s customary for fellow practitioners, monks, or lamas to recite prayers, mantras, and texts like the “Bardo Thödol” to aid the dying individual’s journey through the bardo and to encourage a favorable rebirth.
6. Merit Transfer (Dedication): Tibetan Buddhists regularly dedicate the merit of their good deeds and spiritual practices to the benefit of all sentient beings. This dedication is believed to enhance the positive impact of their actions and aid in achieving a beneficial rebirth.
7. Prayers and Rituals for the Deceased: After a person’s death, rituals, prayers, and ceremonies are conducted to aid the deceased’s journey, to purify any negative karma, and to ensure a positive rebirth. These ceremonies might be performed for up to 49 days after death, believed to be the maximum time one spends in the bardo.

These practices underscore the importance of preparation for death and the afterlife in Tibetan Buddhism. The emphasis is not on death as an end but as a transition, and the practices aim to equip practitioners with the tools and knowledge to navigate this transition skillfully.

Can you expand phowa practice

Certainly. Phowa, often referred to as the “transference of consciousness,” is a profound and specialized practice within the Vajrayana (Tibetan) Buddhist tradition. Its primary purpose is to prepare the practitioner to guide their consciousness to a favorable rebirth or a pure land at the moment of death.

Here’s an expanded overview of the Phowa practice:

1. Objective: The core objective of Phowa is to transfer one’s consciousness directly to a buddha-field or pure land, bypassing the uncertainties and potential pitfalls of the bardo state (the intermediate state between death and rebirth).
2. Central Channel: In Phowa, much emphasis is placed on the “central channel” (sometimes called the “sushumna” in Sanskrit), a subtle energy channel that runs from the base of the spine to the crown of the head. The practice involves guiding one’s consciousness to exit through the crown at the moment of death.
3. Training: During life, practitioners train in Phowa by visualizing their consciousness (often symbolized as a small sphere or drop) shooting up the central channel and out of the crown of the head to merge with the enlightened mind of a buddha or bodhisattva.
4. Amitabha Buddha: In many Phowa practices, Amitabha Buddha, the Buddha of Boundless Light, is the primary focus. Practitioners might visualize their consciousness merging with Amitabha and being reborn in his pure land, called Sukhavati or the Western Paradise.
5. Signs of Successful Phowa: In the tradition, it is said that when an accomplished Phowa practitioner dies, physical signs can appear, such as a small bump or some fluid at the crown of the head. These are considered indications that the transference of consciousness was successful.
6. Phowa for Others: Skilled Phowa practitioners can also perform the practice on behalf of others who have recently died, helping guide their consciousness to a pure land or favorable rebirth.
7. Receiving Empowerment: To practice Phowa effectively, one typically needs to receive an empowerment (or initiation) and instruction from a qualified lama or teacher. This empowerment establishes a spiritual connection that supports the practice.
8. Preparation for Death: Beyond the technical aspects of transferring consciousness, Phowa practice also helps the practitioner confront and prepare for the reality of death. Engaging in the practice regularly can diminish fear and uncertainty surrounding death, imbuing the practitioner with confidence in their ability to navigate the dying process.

While Phowa is a powerful method, it’s essential to approach it with the proper respect, understanding, and guidance from qualified teachers, given its profound implications for the death and rebirth process.

That’s interesting. Can you tell me more about the central channel practices

Certainly. The concept of the central channel, along with the side channels and chakras, is integral to the Vajrayana (Tibetan) Buddhist tradition, as well as many Indian yogic traditions. These elements are a part of the “subtle body” anatomy, and practices associated with them are designed to purify and harness subtle energies, ultimately aiding in spiritual realization.

Here’s a deeper dive into the central channel and its associated practices:

1. Central Channel (Uma or Avadhuti): This is the most important of the subtle energy channels. It is visualized as running from the base of the spine (or slightly below) to the crown of the head. Its function is to act as the primary conduit for the most refined and potent forms of spiritual energy.
2. Side Channels (Roma & Kyangma): These channels start from the nostrils and curl around the central channel at various points, forming the chakras. They carry more coarse forms of energy compared to the central channel.
3. Chakras: There are typically five main chakras (energy centers) visualized along the central channel: at the crown, throat, heart, navel, and just below the navel. Each chakra is associated with specific qualities, energies, and deities.
4. Tummo (Inner Heat) Yoga: One of the most well-known practices associated with the central channel is Tummo, or Inner Heat Yoga. This practice involves visualizing a flame at the navel chakra, which generates intense warmth and bliss. This heat is used to melt a white substance visualized at the crown, and the resulting liquid descends, filling the body with bliss.
5. Breath & Pranayama: Many practices associated with the central channel involve breath control (pranayama). By manipulating the breath, practitioners can influence the flow of energy (prana or lung in Tibetan) in the channels, refining and directing it for spiritual purposes.
6. Completion Stage Practices: In the Vajrayana system, practices associated with the central channel often fall under “completion stage” practices. These are advanced techniques that work directly with the subtle energies of the body.
7. Integration with Deity Yoga: Central channel practices are often integrated with deity yoga. Practitioners visualize themselves as a deity and the central channel and chakras as part of their divine anatomy. This integrates the transformation of self-identity with the purification of subtle energies.
8. Physical Exercises: Some traditions include physical exercises, similar to yogic asanas or kriyas, to prepare the subtle body for energy practices. These can help in clearing blockages in the channels.
9. Dangers & Precautions: Working directly with the subtle energies of the body can be powerful but also potentially destabilizing if done incorrectly. Traditionally, it’s emphasized that these practices should be undertaken under the guidance of a qualified teacher. Proper initiation and transmission are often considered essential for both the effectiveness and safety of the practices.

In summary, the central channel and its associated practices are about refining and directing the body’s subtle energies to accelerate the path to enlightenment. The subtlety and power of these methods underscore the importance of proper guidance and understanding

I understand the warning. How could I find a teacher?

Finding a qualified teacher for advanced spiritual practices, especially those related to the Vajrayana tradition or the subtle body, is crucial. Here are some steps and guidelines to help you in your search:

1. Research & Reading: Start with studying books and articles about the specific practices or traditions you’re interested in. This will give you a foundational understanding and may lead you to respected teachers or lineages.
2. Visit Local Centers: Most urban areas will have Buddhist centers or meditation groups. Attend teachings, workshops, or regular practice sessions. Engage with the community and inquire about teachers.
3. Attend Retreats: There are many retreat centers globally that host teachings from renowned masters. Such retreats can be an opportunity to receive direct teachings and also ask about further guidance.
4. Word of Mouth: The spiritual community can be a valuable resource. Talk to practitioners and ask for recommendations. Often, personal experiences can provide insights into a teacher’s authenticity and style.
5. Online Platforms: In the digital age, many teachers and organizations have online platforms, offering teachings, webinars, or online courses. While this can be a good starting point, direct, in-person guidance is usually recommended for advanced practices.
6. Check Credentials: Ensure the teacher comes from a recognized lineage or tradition and has received the necessary transmissions and training. The lineage ensures a continuity of authentic teachings.
7. Trust Your Intuition: While credentials and lineage are important, your personal connection and trust in a teacher are equally vital. Spend time with potential teachers when possible, and trust your feelings about the relationship.
8. Commitment: Once you find a teacher, it’s essential to commit to the practice and the teacher-student relationship. Genuine spiritual growth requires patience, dedication, and consistent effort.
9. Ethical Behavior: A genuine teacher will always uphold ethical standards and never exploit students emotionally, financially, or sexually. If a teacher’s behavior feels off or is clearly unethical, it’s essential to reevaluate and perhaps seek guidance elsewhere.
10. Ask Questions: Don’t be afraid to ask potential teachers about their training, lineage, and experience. A genuine teacher will be transparent about their background and be patient with inquiries.

Remember, the teacher-student relationship in spiritual traditions is profound and transformative. It’s worth investing time and effort to ensure you find a genuine guide who resonates with your spiritual aspirations.