Alex Wilding

More personally, it means cutting attachment to ourselves and not being carried away by what are known as the Four Maras, something you'll hear a lot about if you do study Machik Labdron's teachings. The explanations she provides to this are extensive, they are subtle, and they are profound.

More personally, it means cutting attachment to ourselves and not being carried away by what are known as the Four Maras, something you'll hear a lot about if you do study Machik Labdron's teachings. The explanations she provides to this are extensive, they are subtle, and they are profound.

If you're interested in learning more detail, Machik's complete explanation might well be the book to go for. Now, the thing to which the majority of us are most tightly attached is our own bodies, and the ritual practice of Chöd is aimed at letting go of that attachment.

If you're interested in learning more detail, Machik's complete explanation might well be the book to go for. Now, the thing to which the majority of us are most tightly attached is our own bodies, and the ritual practice of Chöd is aimed at letting go of that attachment.

In our visualization and meditation, we think of our bodies as being chopped up, cooked up, and offered to the four guests, or rather the four classes of guests. The first of these classes is the Buddhas and Bodhisattvas to whom we have devotion, and these are called the guests of honour.

In our visualization and meditation, we think of our bodies as being chopped up, cooked up, and offered to the four guests, or rather the four classes of guests. The first of these classes is the Buddhas and Bodhisattvas to whom we have devotion, and these are called the guests of honour.

The second class are the powerful deities who may not be fully enlightened Buddhas, but who can offer us protection and help on the path. The third class is quite simply all sentient beings. Every one. And the fourth class, which actually is a subdivision of the third, it's all those beings to whom we specifically owe a karmic debt.

The second class are the powerful deities who may not be fully enlightened Buddhas, but who can offer us protection and help on the path. The third class is quite simply all sentient beings. Every one. And the fourth class, which actually is a subdivision of the third, it's all those beings to whom we specifically owe a karmic debt.

Those who have done things for us that we have not acknowledged, and those whom we have harmed or exploited, are karmic creditors. Shortly before the COVID pandemic struck, I was attending some teachings in Vienna. One of the students also in attendance was a wonderful young woman from South America. Argentina, if I remember correctly. In any event, she had a great fondness for mate tea.

Those who have done things for us that we have not acknowledged, and those whom we have harmed or exploited, are karmic creditors. Shortly before the COVID pandemic struck, I was attending some teachings in Vienna. One of the students also in attendance was a wonderful young woman from South America. Argentina, if I remember correctly. In any event, she had a great fondness for mate tea.

She had been learning chud from her teacher. I'm not sure who that was. And a few months before this occasion had developed a very nasty rash on one side of her face. The teacher told her she should be delighted because it was a sign that the practice was working. Provided she continued, it would clear up. I certainly hope that it did.

She had been learning chud from her teacher. I'm not sure who that was. And a few months before this occasion had developed a very nasty rash on one side of her face. The teacher told her she should be delighted because it was a sign that the practice was working. Provided she continued, it would clear up. I certainly hope that it did.

On the side of ritual practice, there is an enormous variety in both the extent of the rituals and in the intensity with which they are practiced. The simplest one I've come across is a single four-line verse recited about once a day as part of a regular preliminary practice.

On the side of ritual practice, there is an enormous variety in both the extent of the rituals and in the intensity with which they are practiced. The simplest one I've come across is a single four-line verse recited about once a day as part of a regular preliminary practice.

The tradition associated with the medical tantras has a Chö practice that's a couple of pages long and can be done in 10 or even perhaps as little as five minutes. The Karmacarya tradition has a popular and very beautiful practice, which can be shortened, but which can easily take some hours.

The tradition associated with the medical tantras has a Chö practice that's a couple of pages long and can be done in 10 or even perhaps as little as five minutes. The Karmacarya tradition has a popular and very beautiful practice, which can be shortened, but which can easily take some hours.

While the tradition from the Dudum Tersa is a large compendium of Chö practices, which might perhaps take half an hour each. but there are hundreds more Chö practices in circulation. In parallel with all these variations in length, the intensity with which the practice is performed also varies.

While the tradition from the Dudum Tersa is a large compendium of Chö practices, which might perhaps take half an hour each. but there are hundreds more Chö practices in circulation. In parallel with all these variations in length, the intensity with which the practice is performed also varies.

Obviously enough, a single verse, what we might call recognition of the principle of Chö, of offering our own bodies to others, is likely to be just a small element in some other larger practice. At the other extreme, practitioners who are specifically devoted to this practice may perhaps make a tour of 108 cemeteries, moving to a different one each day to perform the offering.

Obviously enough, a single verse, what we might call recognition of the principle of Chö, of offering our own bodies to others, is likely to be just a small element in some other larger practice. At the other extreme, practitioners who are specifically devoted to this practice may perhaps make a tour of 108 cemeteries, moving to a different one each day to perform the offering.