Chöd
"Hero's Laughter"
Retreat with Arta Lama Rinpoche
"Hero's Laughter"
Retreat with Arta Lama Rinpoche
Dates: August 25—30, 2026
Webcast in Zoom & records
Webcast in Zoom & records
ONLINE RETREAT
AUGUST 25—30, 2026
AUGUST 25—30, 2026
Chöd "Hero's Laughter"
with Arta Lama Rinpoche
Webcast in Zoom & records
Chöd Practice
tib. གཅོད་, gcod — «cutting off»
tib. གཅོད་, gcod — «cutting off»
one of the most radical and profound practices of Tibetan Buddhism, aimed at cutting through attachment to the "self", fear and clinging to the body and identity
What happens during the practice?
The practitioner mentally offers up their own body as a sacrifice, dissolving the notion that "I am the body."
The History of the Chöd Practice
"Hero's Laughter"
by Nyima Tsultrim Rinpoche
"Hero's Laughter"
by Nyima Tsultrim Rinpoche
Nyima Tsultrim Rinpoche (nyi ma tshul khrims rin po che) was a renowned 20th-century yogi and celebrated Dzogchen master who attained the Rainbow Body in 1986.
Rinpoche was born in Tibet in 1927. He was renowned in his homeland as both a philosopher and a highly accomplished practitioner. At the time of Tibet's incorporation into China, Nyima Tsultrim Rinpoche retreated to the mountains; there, he spent six years in complete solitude, abstaining from food while practicing chudlen (the cultivation of vital essences).
Years later, he was accidentally discovered by hunters who reported him to the authorities, leading to his arrest. The master was imprisoned in Chamdo, where he spent many years.
Despite his imprisonment, nothing hindered his practice; for instance, he would practice Togal by gazing at light bulbs. While in prison, Nyima Tsultrim Rinpoche gained numerous followers and disciples.
It was during his imprisonment that Nyima Tsultrim Rinpoche created the Chöd practice known as "The Hero's Laughter."
Many people had perished during that period, and their restless spirits — suffering in the bardo (intermediate state) — constantly appeared to Rinpoche.
These visions gave rise to the Chöd of Primordial Liberation.
Years later, he was accidentally discovered by hunters who reported him to the authorities, leading to his arrest. The master was imprisoned in Chamdo, where he spent many years.
Despite his imprisonment, nothing hindered his practice; for instance, he would practice Togal by gazing at light bulbs. While in prison, Nyima Tsultrim Rinpoche gained numerous followers and disciples.
It was during his imprisonment that Nyima Tsultrim Rinpoche created the Chöd practice known as "The Hero's Laughter."
Many people had perished during that period, and their restless spirits — suffering in the bardo (intermediate state) — constantly appeared to Rinpoche.
These visions gave rise to the Chöd of Primordial Liberation.
Khenpo Arta Lama Rinpoche is the nephew of Nyima Tsultrim Rinpoche and holds the direct lineage of this practice.
Chöd Practice at Sacred Places
Traditionally, Chöd is indeed practiced in "places of power" — charnel grounds, crossroads, mountains, and other remote places. However, this is not a requirement for beginning the practice; rather, it is a more advanced stage undertaken when the mind has become stable and the practitioner has gained sufficient experience.
The purpose of practicing in such places is not their "energy" but the fact that they more readily bring fear, attachment, and ego-clinging to the surface — the very things that Chöd is designed to work with.
It is generally recommended to begin the practice in a safe and familiar environment — at home, in a meditation hall or on retreat — after receiving the appropriate instructions and relying on the practice text and visualization.
The purpose of practicing in such places is not their "energy" but the fact that they more readily bring fear, attachment, and ego-clinging to the surface — the very things that Chöd is designed to work with.
It is generally recommended to begin the practice in a safe and familiar environment — at home, in a meditation hall or on retreat — after receiving the appropriate instructions and relying on the practice text and visualization.
Ritual Instruments
Traditionally, Chöd is practiced with ritual instruments. However, their use is not required in order to practice. During this course, you are welcome to perform the practice without them.
- Damaruཌ་མ་རུ
ḍa ma ruA double-sided ritual hand drum symbolizing the union of emptiness and appearances. It is used to accompany the chanting of mantras and tantric practices with a rhythmic beat. - Shangགཤང་
gshangA flat bronze ritual bell used to purify the space, mark the beginning and conclusion of the ritual, and invoke the presence of enlightened beings. - Kanglingཀང་གླིང
kang glingA ritual trumpet traditionally made from a human thigh bone. Its sound symbolizes the cutting through of ego-clinging and the invocation of Dharma protectors and wrathful deities.
Retreat Schedule
GMT+3 (Istanbul)
GMT+3 (Istanbul)
August 25–30
13:00 – 15:00 Teaching and Q&A
15:00 – 16:00 Break
16:00 – 17:00 Chod Practice
15:00 – 16:00 Break
16:00 – 17:00 Chod Practice
No, this is not a requirement.
In Chöd, the primary elements are view, intention, and visualization; the damaru and kangling serve as ritual support — sustaining the rhythm, attention, and symbolic dimension of the practice — but do not constitute a musical performance in the conventional sense. The sounds are produced in a simple, functional manner and require neither musical ear nor technical skill.
Many lineages emphasize that, in the absence of ritual instruments, Chöd can be practiced entirely mentally or with the voice, and this is often how beginners start. The instruments are introduced later, when there is an understanding of their meaning rather than a desire to 'learn to play' them.
In Chöd, the primary elements are view, intention, and visualization; the damaru and kangling serve as ritual support — sustaining the rhythm, attention, and symbolic dimension of the practice — but do not constitute a musical performance in the conventional sense. The sounds are produced in a simple, functional manner and require neither musical ear nor technical skill.
Many lineages emphasize that, in the absence of ritual instruments, Chöd can be practiced entirely mentally or with the voice, and this is often how beginners start. The instruments are introduced later, when there is an understanding of their meaning rather than a desire to 'learn to play' them.
Practicing Chöd in places of power is not required, and it should not be undertaken immediately.
One moves on to places of power later, when:
One moves on to places of power later, when:
- there is a regular practice;
- reactive fear has diminished;
- there is an understanding of the Chöd view;
- often — with the permission or advice of one's teacher.
Chöd is suitable for beginners if:
For this reason, we strongly recommend attending the retreat, where the Teacher will provide a detailed explanation. These are the ideal and safest conditions for learning the practice.
- there is guidance from a teacher or authentic instructions;
- the practice is introduced gradually, without extreme elements;
- the emphasis is placed on the view, compassion, and awareness rather than on 'frightening imagery';
- the state of mind is stable (without significant anxiety or psychological vulnerability).
For this reason, we strongly recommend attending the retreat, where the Teacher will provide a detailed explanation. These are the ideal and safest conditions for learning the practice.
Yes. At the beginning, it is perfectly acceptable to practice Chöd in English.
What matters most is understanding the meaning, intention, and view — not the language itself. If the practitioner understands English text more clearly, this makes the practice more alive and effective. Therefore, at the initial stage, using a translated text is a normal and widely accepted support.
The following progression is generally recommended:
What matters most is understanding the meaning, intention, and view — not the language itself. If the practitioner understands English text more clearly, this makes the practice more alive and effective. Therefore, at the initial stage, using a translated text is a normal and widely accepted support.
The following progression is generally recommended:
- first practice in your native language in order to clearly understand the visualization and meaning;
- as your practice develops, gradually become familiar with the Tibetan text, even if only in part;
- over time, you may alternate between the two: part of the practice in English, while the mantras or key verses are recited in Tibetan.
Yes. During the retreat, the Teacher will give all the necessary transmissions and blessings so that you will be able to continue the practice independently afterward.
Retreat registration
Free donation
Free donation
The retreat will take place online via Zoom,
and recordings of all sessions will be made available.
The retreat is offered on a donation basis. Participation is not dependent on making a contribution.
and recordings of all sessions will be made available.
The retreat is offered on a donation basis. Participation is not dependent on making a contribution.
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