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“As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; ś�������ٳ�) and insight meditation (lhag mthong; �����貹ś�ⲹ����). As in earlier Buddhist teachings, many Chöd ���󲹻���Բ� practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (�����Դdz����������ⲹ), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body.

The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; �����󲹲Բ�). These practice texts exhibit the framework of mature Tantra �����󲹲Բ�, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd �����󲹲Բ� has three components. The first two—a transference of consciousness (nam mkha�� sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the �ٳ󲹰����������ٳ� (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.”
― Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“Chöd is conventionally and misleadingly seen as analogous to, if not derived from, shamanic initiatory dismemberment visions, as well as dualistic anti-body ascetic practices. Two of the elements most commonly referenced by authors in their "identification" of Chöd and/as shamanism—the dismemberment/sacrifice of the body and "demonology"—are presented in an oversimplistic fashion. In the first instance, the numerous Buddhist precursors for the offering of the body provide ample testimony to the ethical and meritorious status such acts have in the Buddhist imagination. As for the "demonology" of Chöd, one must keep in mind the psychology and philosophy of mind that explicitly undergirds the discourse of Düd [Skt: mārā] in Chöd.”
― Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition