We go for refuge and pay homage to the buddhas of the ten directions. We go for refuge and pay homage to the dharma. We go for refuge and pay homage to the sangha. We go for refuge and pay homage to the precious guru. We go for refuge and pay homage to the host of yidam deities. We go for refuge and pay homage to all the heroes and heroines.
Then, to the extent that your mind can embrace this, meditate on your own body as food with a hundred flavors, white, oily, heavy, and supple. Imagine that in your right hand is a sword of wisdom. Since one’s head is the primary limb, completely sever it at the neck and offer it to the guru and Three Jewels, thinking that they accept it with great delight. Similarly, pull out the five essential inner organs and so on from the torso and offer them, thinking that they are accepted with delight. Again, imagine the pleasing offering of the lower body with the legs. Afterward, mentally let go of the guru and Jewels of refuge. Don’t even conceive of your own body. Do not examine the past or anticipate the future—rest in the present moment of consciousness without any fixation whatsoever, soft and relaxed in its own fashion without contrivance.
This body of mine is made up of thirty-two impure substances. It is a bag of pus and blood, extended by pieces of bone, with a net of sinews. Becoming attached and clinging to something like this causes the experience of suffering in cyclic existence. Now I must not be attached or clinging.
Meditate that on the soles of both feet the essence of mind appears without intrinsic nature like moons reflected in water. Joining the abdomen and back, intensely compress body and mind and then draw up the lower vital wind. Like moons reflected in water, they rise up white and flowing steadily (dkar na ra ra). Coming through the big veins of the thighs, they steadily rise up, and then in the torso at the level of the navel the two combine into one. Focus intently on it there shimmering white and round (dkar hri li li). Then again rising steadily up, it comes up to the heart. Meditate that it comes up to the throat and then rises up from there clear to the cranial aperture at the crown of the head. Meditate that it is there at the cranial aperture, clear and white, the size of the eye of a medium spindle, (pencil size) and sharply shout phaṭ. That sends the water moon–like [sphere] up, projecting from there into the sky as far [as it can go]. [If] you feel that [you don’t want to let it] go, and that it is staying there shimmering white and round (dkar hri le), meditate without distraction on that.
Then as [the sphere] grows larger, imagine that awareness pervades wherever space pervades. Wherever awareness pervades, space pervades. Without concepts of meditating or not meditating, rest relaxed and easy in your own fashion. In that vein it is also said of this, “Equal to the realm of space [in that] it is inseparable and unfathomable.”
“While concentrated by concentration, relax by relaxing. This is the single vital point of meditation.”
While going about your business in whatever way is comfortable, visualize the appearance of the essence of vital wind and mind combined, without intrinsic nature like the moon in water, meditating on it below the navel. Understand it as described above.
Sit with your legs in vajra position, hands in the mudra of equipoise, spine straightened, neck slightly bent, and eyes focused on the tip of the nose. In mind, do not examine the past or anticipate the future. In the present consciousness, do not engage mind at all. Rest [mind] in its own fashion—buoyant, loose, blank (had de), undecided (tshom me)—free of all considerations of meditating and meditation objects.
Contemplate and meditate that “All sentient beings headed by this evil spirit that causes me harm are pitiable. Out of compassion I should donate this body to them.” Meditate that the eighty thousand types of obstructors, headed by this harm-doer, gather before you.
Visualize your very own body as extremely large. Meditate that the right hand holds a sword of wisdom, and totally sever [your head] at the neck and donate it. Meditate on the harm-doers and so forth who prefer flesh eating the flesh, those who like blood drinking the blood, and those who like bones sucking the bones. Then pull out the five essential inner organs and others from within the torso and donate them. Meditate that it is consumed as before. Then donate the upper torso with its arms and the lower body with legs. Meditate on the harm-doers and such that like flesh eating the flesh, those that like blood drinking the blood, and those that like bones gnawing the bones. Meditate that they consume the entire body without leaving leftovers even as small as a sesame seed. After that, without examining the past or anticipating the future, rest tranquil and soft in the present consciousness without any mental engagement whatsoever. Then meditate on compassion, cast out the body as food, and rest in the abiding nature of mind.
To the buddhas, the dharma, and the sublime assembly I go for refuge until I attain enlightenment. Through my merit of generosity and other virtues, may I attain awakening for the sake of migrators.
The Lady Machik’s instruction, The Eight Special Appendices from The Perfection of Wisdom, Severance of Evil Object*
*The Treasury of Precious Instructions: Essential Teachings of the Eight Practice Lineages of Tibet; volume 14, Jamgon Kongtrul translated by Sarah Harding, in part excerpted from Chapter 12 and submitted for your consideration, may it benefit sentient beings without exception.
Tinfoil Ushnisha 
All politics are internal