to cultivate Mahamudra. Then, at the time of death, when the subtle elements of the body have dissolved, the yogi transfers their consciousness to the seat of Vajradhara and appears there in the essenceless form of their chosen deity, appearing like a reflection in a mirror. They meditate on radiance from that state of illusory body and thus reach Buddhahood. In the third type, the yogi first visualizes themselves in the illusory form of a chosen deity and imagines the channels and chakras, with syllables in each chakra. Then they practice the pot belly breathing (bum pa can, *kumbhaka), holding their breath in the abdomen while imagining that the syllables are moving in the central channel, opening up the channel at the crown of the head. At the time of death, when the yogi does this exercise, the letter in the heart chakra is shot out of the body through the crown and merges with the heart of the lama who has been visualized in front of the yogi. Imagining that the lama is also essenceless, the yogi rests in that state. When the yogi stops breathing and dies, their mind merges with natural Radiance and they achieve Buddhahood. There is also another kind of phowa practice, known as "forceful phowa" (btsan thabs kyi 'pho ba). This is a practice that is performed by a yogi on a dying person by putting them in a specific pose and pushing in their abdomen. This forcefully moves their inner winds upward through the crown of the head. The dying person should visualize their consciousness being sent out through the crown and merging with the lama's heart. Gelug presentation To be successful in this practice according to Tsongkhapa, one's subtle channels should have been trained in one's life through inner heat, illusory body and clear light yogas. There are also special phowa practices which prepare the subtle channels for transference as death. Then when death comes, one will be ready to transfer one's consciousness to a buddhafield or into a proper future life. Tsongkhapa outlines phowa training as follows. First one visualizes oneself as the deity and brings the vital winds to the navel (or to the chakra in the secret place). One then envisions the red AH-stroke syllable at the navel chakra; at the heart chakra, a dark blue HUM; and at the crown aperture, a white KSHA. Now one pulls up