Introduction of Ven. Sey Rinpoche
Venerable Sey Rinpoche was born in 1963 in a retreat centre in Sikkim, India. His father was Apho Rinpoche, the grandson of Shakya Shree. In 1967, Sey Rinpoche was enthroned as the incarnate of Tripon Perna Choegyal Rinpoche in Dalhousie, India. A year later, at the age of five, Apho Rinpoche made him sit through a discourse on the complete teachings of Tokden Shakya Shree which includes Transmission of the Eighteen Text of Chibri, the Mahamudra Practice of Kunga Tenzin, Twenty Two Anujna, thirteen deities of Akshobiya, Spontaneous Appearance of Chakrasambha, extensive Vajra Yogini Empowerment, Six Buddha Family Empowerment and Vajra Kilaya. After the death of Thuksey Rinpoche, Sey Rinpoche went to Bhutan and studied another two years under Lopon Sonam Zangpo, the pupil of Tokden Shakya Shree. He successfully completed the test of Tummo (heat generation) by wearing a white sheet, dipping in icy water and drying the sheet by generating inner heat. Lopon Sonam Zangpo gave him Whispered Transmission. Dilgo Khentse Rinpoche passed teachings and empowerments on the Nyimpa text, Treasure of Jewels.
Purpose Of Jangchong
The Jangchog is meant for the purification of the defilements of deceased. It is performed through a profound ritual and conducted by Rinpoche and lamas who possess great compassion and meditation abilities to liberate the departed. In the practice of Jangchog, MERIT is accumulated through making offerings to the deities and this is transferred to the deceased for their purification and liberation. This practice helps the deceased in the bardo and shows them the path to enlightenment. At the end, the paper tablets of the deceased are burnt to purify their gross and subtle defilements.
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Introduction Of Phowa
Phowa is Tibetan for "transfer of consciousness" at the time of death. Tantric methods are employed to take "the swift, supreme path to free oneself from samsara and to attain enlightenment¡±. It is considered a complete path, even for those who do not meditate. In the event when someone is dying, a family member will request a lama to perform the Phowa ceremony. When done with strong compassion and devotion, Phowa practice will help the dying on their journey towards enlightenment or to a higher level of spiritual awareness. Any practice or prayers done on behalf of the dying will help purify any negative karma. This will also assist in releasing non-trained individuals from unexpected sufferings and turmoil of non-conscious dying and enable them to die peacefully. Phowa is a critical practice in dying well and consciously. Instead of being driven without choice or control through the intermediate after death state (Bardo) into a new rebirth ¨C with Phowa practice the consciousness transfers directly into the Pure Land of Amitabha for further training leading to Enlightenment.
From Wikipedia, Phowa is a Tibetan term for a Buddhist meditation practice that may be translated as the "practice of conscious dying", "transference of consciousness at the time of death" or "mind stream transference". The chod subsumes within its auspices aspects of phowa sadhana. The main form is one of the six yogas of Naropa, although other transmissions also exist. Through this Phowa practice, one learns to transfer one's consciousness through the top of the head directly into a pure realm, Buddha-field dimension, field, kshetra or loka, and in so doing, by-pass some of the typical experiences that are said to occur after death.[1] Phowa is also the discipline that has developed the Tulku lineages within the Bonpo, Ngagpa, Mantrayana and Vajrayana lineages.
