Robert made a good post on the Do’s and Don’ts for Teachers in pagan/magickal groups, also followed by one for students. Regardless of where you think you’re situated, they’re both worth reading.
Wildmind has a list of 10 Things Science and Buddhism say will make you happy. Really only the Buddhist side is sourced, but a list of ten things to consider.
Phil Hine tackles the Energy Model. Now I like the model, but he makes great points on the hypocrisy and poorly thought out way many people use it I think I should go cleanse my shoes, since they were made (unbeknownst to me) by a homophobic company, and I don’t want my feet becoming homophobes.
Before I linked the Buddhist bar. One step better is the Buddhist Strip Bar. Even the pimps are Buddhist there, you can hear them saying Om Mani Peme Hum…or maybe there were saying “Owe money, pay me ho.” (Bad joke, I know)
A Witchcraft-inspired murder in the UK has come to trial. A very disturbing case. The police believe this is an underreported crime, but give no reason for why they believe that.
Shivian Balaris wrote a good post on making a functional grimoire or Book of Shadows. I disagree with using it as a journal, cause I do a lot and have a complicated daily practice, so I go through journals far quicker than I’d want to with a grimoire or Book of Shadows. I have a few books that I’m trying to put into one, right now it seems like a three hole punched binder is my best choice. If you use a book like this it’s worth a read
Coming soon to a book store near you, a pre-teen/teen novel about a boy who discovers he’s quarter Angel. Nephilim tween fantasy is the new thing.
No, seriously, there is another.
This is really a case of an unbalanced individual taking advice the wrong way. Man murders family for his inheritance after a psychic told him riches were coming his way.
If you’re under a rock Gordon put up the Ultimate Sigil Magic Guide and it is seriously worth a read.
Synesthesia may explain how people see auras!
Or not…
An excellent look into elemental work and initiation into them. Really worth the read.
Lastly on a light note, this will be the problem I have with my children
Occult Spectrum
I know this is short notice. This is short notice for me too, but tonight is the first night of the radio show I’m hosting with my friend Jackie Williams, Occult Spectrum.
If you’re interested tune in here
And if you want to text chat with us during the show (we may take questions) sign up for a free account here
Apparently these will be archived, but I don’t have the data on that yet, but will have it up later.
“There’s always hope, Gandhi. When life gives you lemons, you clone those lemons and make super-lemons.” Some of the best advice I’ve ever heard from a high school principal.
Life gave me lemons. A few bouts of illness, plus a ridiculously heavy course load coupled with the workplace practicum my degree requires, and a supervisor who hated me and expected the world of me. I’ve been horrendously busy, no time for anything, but I don’t complain because I was given my lemons, and I’m working on my super-lemons.
In spring-summer of 2008 I started a magickal working to get my life on track, it was a series of complex and oddly connected rituals. It’s not over, that’s the beauty, this hectic rush I just survived is just the latest manifestation of my path taking me where I belong. So yes, I went too long without sex, social encounters, or magick for the sake of exploration, but it was all a sacrifice to my Path, to my Self as I continue.
I’m boggled when I see people (moreso when they are occultists) who balk and complain about the amount of work required to reach their goals, especially when it is a goal they used magick to gain the opportunity for.
Whether it’s in some far-off abstract magick realm, or the nitty-gritty physical world, it takes work, it’s the Great Work people.
So while I’m sorry I haven’t blogged, and miss magick that isn’t just daily practice or patching up the boat, I’m glad I went through such a ridiculously hectic period when I had time for nothing else. I have a summer free, and a world to love with magick. New experiments and ventures coming soon. Stay tuned for tinkering with reality, exploring the world, and even a radio show (I’m baffled by that too).
Invisibility, Swords, and Cemeteries
Polyphanes posted “Be a ninja! Remain unseen! Here’s How.” Inspired by this post I wanted to talk about three examples of what I’ve done to hide myself, and share one of my favourite stories of (possible) magickal invisibility.
For structured and clear rituals, there is the Rose Cross. I don’t know how traditional it is, but I was taught it with the instruction that it can be used to deflect attention, to make you invisible, and I’ve had good results with that.
Another method I have takes a bit of practice. Go stand against a wall and press yourself flat against it, try to hide against the wall, even if there is nothing to cover you. Then reach out and try to draw the wall around, the energy, the perception, the concept of the wall, pull it across you like a curtain. This is all well and good if you have to hide against walls, but it’s not very portable, but the idea is. That is the training. Get used to the sensation, physical, mental, emotional, energetic/spiritual of pressing against the wall trying to avoid notice. Now stand in the middle of a room and try to flatten yourself against the centre of the room. It’s hard to explain, but just as you pressed yourself against the wall, away from the room, now you are pressing yourself away from everywhere at once. To use a sci-fi analogy by backing away from everything at once you’re pushing yourself out of phase (what does that even mean?) of our physical reality. In this state draw the room around, as you did with the wall, covering yourself in the same way. If you keep your focus on being drawn away and covered you can actually move around with this, leave the area, and pass beneath notice on the move.
The last technique is a bit simpler to pull off. All you need is a few small candles, a mirror, and a dark room. Light the candles (I prefer nine, for Lunar associations of illusion, and the ability to go unseen like the New Moon) place them within easy reach of you and turn off the light. Sit in front of the mirror (you can stand, but subtle swaying makes it more difficult) and just stare at your reflection until it starts to blur. Once it blurs for a moment blow out a candle, and see the light from the extinguished flame being drawn into you. Repeat this for each candle. The idea is you’re associating a blurred harder to see image with yourself, and you’re drawing the light from the candles, what allows you to be seen, into you. The light which illuminates you is being taken into you, is in your control.
Now, invisibility and my humorous past. No surprise, I do a lot of work in cemeteries. While there are several closer to me, there is an excellent cemetery for rituals a 20 minute walk away. This cemetery has several streams, open fields, forests, it’s great. There is one spot in that cemetery I love for rituals; two roads intersect making a crossroad, two streams go underground near there and seem to cross underneath this area at the cross-quarters, and between the roads there are small walls sealing in this crossroad. I love it. Now sometimes rituals are small…sometimes not so much. When I had a big ritual to perform there I did the Rose Cross and the Mirror/Candle to make me invisible, or so people won’t pay attention to me.
So I put on my backpack, filled with my ritual items, and limped to the cemetery -as my ritual sword was tucked in my right pant leg so it can’t be seen, but obviously limited my range of movement. I get to the cemetery about two hours after it closes, other than around Halloween security only patrols it for an hour after closing. Waiting for a lull in traffic (no need to push my luck) I snuck through the gate they never lock. I finally arrive at my crossroads, and unpack my ritual stuff. Pillar candles set at the crossquarters of the intersection, incense in the eight directions against the wall, black silk robes put on, and of course my ritual sword now safely out of my pants. (That sounds wrong, but I’m keeping it in.)
It was a clear full moon night, so it was very bright and easy to see. I called to the Guardians of the Cemetery, set up my magickal boundaries, and dived into the ritual. About half an hour into the ritual, I’m standing in the centre of the crossroads, the walls are a good 20m at least away from me, bright moonlight while I contrast it in solid black, sword thrust toward the sky, when suddenly at the road just south of me the security guards drive by. It’s only 80m away (260 feet), nothing between us, they drive by slowly, and passed out of site.
Being confident in my magick I just stood there… okay, not really, I ran and grabbed my backpack and knelt against the farside of the wall in the shadows. This put me as far away from them as possible if they either did a U-turn, or took the next corner to loop back. And a minute passed, and another, and another. After maybe five-ten minutes, far longer than it should have taken them to get back there was still no sign of them. I move back to the centre and resume the ritual and complete it, the security guards never drove by again. Really they should have, they didn’t patrol the quarter I was in, and I was there long enough that they had enough time to cover the entire cemetery more than once.
This is always my favourite story about magickal invisibility. Though, a friend (or possibly my brother, I forget now) did give a less magickal alternative that I’m still fond of. “If you’re a security guard in a cemetery, and one full moon night you see a black robed shadow wielding a sword on the top of a hill, your first thought is ‘Fuck no. I’ve seen this horror movie’ and you keep driving.” Of course, even if they saw me and were unnerved, they paid me no attention, so in that way still a success.
Success, Signs, and Proof of Magickal Workings
A young monk was doing a meditation retreat, and every day during his afternoon meditation Buddha would appear to him in a brilliant light. Finally he said to his teacher “Every time I meditate I see Lord Buddha.” His teacher nodded and said “Just keep breathing, he goes away eventually.”
At dinner a friend asked me “What are the signs of a successful magickal working?” At first I gave two answers which dealt more with the path of results, but then I went back to the exceedingly obvious and true answer “What was intended, comes to pass.” Much like the young monk we often get too caught up in the signs during, but really it is the sign after that matters.
When I cook dinner, the sign of a good meal has nothing to do with how the water boiled, if the onion chopped perfectly, or if the sauce bubbled in a specific shape. I’ve bad great meals where everything goes wrong, things burn, or don’t brown right, or nothing seems to happen at all. The sign of a good meal is when it’s all over if it is delicious and well-made.
Every once and a while the debate flairs up about visual/physical manifestation during magick, and I think it deals with the phenomena all wrong. Sometimes when I do magick I get the weird noises, lights, solid looking faces forming out of smoke, stuff moving, glass shattering, and the other woogity. Sometimes I feel like I’m in a dark smoky room, staring at a black mirror and just talking to myself.
The odd part to some people? Just because a face forms out of smoke doesn’t mean I’m any more likely to succeed than the times it feels silent. I think these signs are probably dependant on something why don’t fully understand, some complex combination that people don’t have the whole picture of, and that’s okay. What matters is getting results, especially results with repeated success.
A friend contracted me for some magick last week; he lost something valuable three days before and couldn’t find it. He offered to pay me for the help, and only because he is my best friend did I allow him the deal that I only got paid if I succeeded. So I did a brief divination, which gave an area for him to search, but also said that “yes this item would be found.” I told him that, and then I contracted two spirits I use specifically for lost objects, they agreed to help and said it wasn’t a problem. This was before bed, when he went into work the next morning a co-worker had found the item and gave it back to him. My friend decided that this wasn’t a magickal success, after all, he didn’t have a chance to look where the dice said, and someone just happened to find it and gave it back to him four days later randomly, within twelve hours of my work on the case.
I let this slide, he’s my best friend, I’d help him without the offer of payment, but I was more confused by the idea that the success wasn’t magick. I guess I forgot to stipulate it had to be delivered by blue butterflies, as well as arriving at the right time. The signs of successful magick aren’t what happens during the ritual, aren’t the ways it happens (not necessarily at least), but that success occurs. More precisely though I’d say that success occurs repeatedly, against the odds of both individual and repeated occurrences.
Crowley said “Success be thy proof” not “Crazy-ass lights while you yell in Hebrew be thy proof” or “Your Scarlet Woman coalesces out of thin air be thy proof.” Success people. Magick is a path and all paths are made of goals, look for the success.
Review: Mastering the Mystical Heptarchy – Scott Michael Stenwick
Mastering the Mystical Heptarchy – Scott Michael Stenwick
Pendraig Publishing. 2011. 178pp. 9781936922048.
“Dee’s obsession with scrying and communication has been picked up by many modern practitioners of Enochian magick, and from reading some accounts one might be led to think that this is all the system is good for.” (50) I admit, I was in this category, I wasn’t an Enochian magickian, but that’s what I thought the system was for, and my few experiments in the system with friends were for information. This book aims to dispel that idea, as well as the mono-focus on the Great Table which is even more prevalent in the magickal community.
The Heptarchia Mystica is a section of Dee and Kelly’s work that is often overlooked and separate from the Great Table. It is also closer in structure and usage to the grimoires of the time. If you’re a grimoiric/Solomonic magickian (like me) some of the mainstream Enochian system can see a bit much to get into, but the Heptarchia Mystica is more accessible and familiar in many ways. It gives a collection of planetary Kings and Princes, as well as the evocations for each figure, and how to work with them, in a style far closer to what you get from the Lesser Key than from most Enochian texts.
This book is more than just printing of the oft ignored text, but also a general book on how to work with it. It was written with the “intention that you as an aspiring magician should be able to pick up this book and begin working magick right away” (53). If not for the fact that it requires specific ritual items like rings and lamens, this goal seems to be hit. The reader is led through a cursory history of the system and then some preliminary magick. Stenwick takes the standard banishing 101 seemingly required in every magick book, and goes a step farther. Instead of just giving the standard LBRP, the reader is given to Enochian inspired banishing/invoking rituals based on the Pentagram and Hexagram rituals. These are not simple rewrites of changing a name you sometimes get in books where they replace a name and claim it is Celtic (or whatever), but actually fairly distinct rituals I found quite enjoyable. Also Stenwick mentions what he calls the various fields: the effects of combining the different invoking and banishing rituals of the pentagrams and hexagrams. I had toyed with what these combinations too, but he takes it a step farther and discusses each combination and what they are best used for. It was an unexpected inclusion, but I definitely got a lot from it. Aside from the meat of the text that is something I will definitely do more work with.
The Enochian system is Christian in inspiration, it is a fact you can’t really get around, as such a lot of the prayers and evocations are quite Christian. On the other hand Stenwick is not, he’s a Thelemite, so each prayer is presented in its original form and then followed by a more Thelemic form, which often didn’t require too drastic of a change. I really liked this modification, as my belief system is far closer to the Thelemic system in philosophy than the Christian, and I know a surprising amount of Ceremonial Magickians have issues working with an overtly Christian system.
The book had a few formatting errors that irked me. Many of the internal page references were off by a page or two, so when working from the book you have to mark it somehow so you know to turn to the right page. Also sections that were supposed to be italicized so the reader would know what to omit or change were not actually italicized. In the grand scheme these are minor, but interfere just enough with the text to be a gremlin in the book.
For seasoned Enochian magickians, grimoiric/Solomonic magickians looking to break into Enochian systems, or occults of any shade looking for something new to try, this book is a good place to start. Largely complete within itself, and focusing on an uncommon part of a popular tradition, this is an excellent book to explore.
Personally I’m going to harass friends and family to borrow some Enochian gear, and get to work. If you want to read more by Scott Michael Stenwick, you can follow his blog here or comment specifically on his forum post, which is a blog post that looks like it will be question and answer, and discussion with others who have enjoyed this book.
What I Really Do…Meme
Day-After-Wednesday Webshare: Police, Prayers, Angels
Once upon a time Wednesdays were the best day of the week for me to do this. Two years in a row I didn’t have school Wednesday, and the symbolism was good. Now I work Wednesdays and either volunteer in the evening or go to temple, so webshares are less common and occasionally a bit backdated.
Also both law enforcement experts and astrological “experts” are not really giving this much credit the Chatham-Kent police department sorted people arrested by their Sun Signs. Of 1986 people arrested the largest group, with 203 people, was Aries, and the smallest, with 139, was Sagittarius. I agree with the assessment, it’s not so much that Sags don’t commit crimes, we’re just smart enough not to get caught, or talk our way out if we do.
Memoire of a Vipassana Retreat, it’s a nice read about the experience. I’ve done these retreats before, they’re awesome and intense. If I can swing it with summer school I hope to lock myself inside a silent cell with no control over my life for ten days over the summer.
Frater Barrabbas has done several posts on the Nephilim. This is the first post for those of us who like our angels a bit lusty and warlike.
The controversial figure of Dorje Shugden has his own graphic novel depicting his origins and trying to establish his legitimacy. I’m not expressing an opinion on him one way or the other (like a pregnant mother I’m just not qualified), just thought it was an interesting text, explains some of the basics of the history of Tibetan Buddhism and where Dorje Shugden fits in, though they leave out the current Dalai Lama denouncing him.
An article comparing some modes of Christian Prayer to Buddhist meditation. Oddly enough I came across this entry and another mention of the prayer form in the same day. I recently taught my very Christian mother anapana meditation (her request), maybe I should let her know the connection it can have to her prayers?
There is a growing movement of Pagan Atheism, specifically in recon schools, this is a great post about the ideas of magick in Paganism and that it is alive, and to keep it there. Also relevant in general to the problems in the magickal (oc)culture.
Sarah V. from Invocatio writes on Mysticism in the Dead Sea Scrolls. Note this is an undergrad paper, it’s not a quick easy read, it’s about 22 pages, but for those interested in the Dead Sea Scrolls and the angelic revelations from those sources it’s a worthwhile read.
Interesting reading on money gods, and if the old gods and their methods still count. I had wondered this in regards to the digitalization of money, but this if far beyond what I had considered. Great food for thought.
The Shem ha’mephorash have been swimming around lately. For an interesting guide on working with them check out this haven’t tried it yet. I use my own methods, but plan on doing so when I get some time.
Lupa writes about cultural appropriation for artists (and occultists in many ways) who work with dead animals. Really good and thoughtful. Cultural appropriate is overlooked a lot in the occult spheres (well in general) so it’s nice to see someone talking about it and rationally engaging some of the issues.
How to make a tincture youtube video. The set/series also includes oils and stuff like that. It’s meant for a more herbalist audience, but it’s good information for those of us who make use of magickal oils, philtres, potions, and whatever. (For now I’ll just stick with my vodka steeped in a human skull mixed with spices)
I love this type of stuff. Polyphanes made a Greek Sigil Wheel ala the Rosy Cross. I’ve Greekified the Qameas before, but I really like this, and I’m sure Polyphanes would love to hear about people’s results in experimenting with it. (Makes me wonder if the Mantra Wheel I recently made for my lama could be used in this fashion. Stacking letters would make it hard.)
Lastly this is the reason I’m posting my webshare now, rather than scheduling it for next Wednesday. The Prime Minister of the Tibetan Government in exile has called for an international vigil for Tibet next Wednesday on the 8th. He has also essentially recommended cancelling Losar (New Year, February 22) because of the Chinese pattern of reacting non-favourably/violently to expressions of Tibetan culture.
Efficient Practices: The Shadow of Use What Works
I jog semi-regularly (since New Year’s not so much) generally each time I’m out is about 30 minutes. I also used to stretch the way I was told to, which took 20 minutes before hand. Then I read a study referencing the Tarahumari who are really the world’s greatest runners, they don’t stretch at all, when they need to run, they just go. Also despite what people believe those who stretch before running have a higher injury rate (also the more expensive your runners are, the more likely you are to get injured, but that’s irrelevant, just amusing). So I cut out the 20 minute long stretching, and my runs stayed the same, then got a bit better in regards to knee pains. What does this have to do with magick? Simply put: stop doing useless shit.
The axiom “Use what works” gets tossed around a lot, but less emphasis is placed on its double-negative twin “Don’t use what doesn’t work.”
I’m a big supporter of daily practices and magicking from multiple angles, but sometimes they are done wrong. The Law of Diminishing Returns applies to magickal practice just as well as anything else. Most people will recognize this, but most don’t think to apply it to daily practice. Simplified the law states that at a certain point what you put into something does not equal what you get out of it, and can even lessen it to an extreme. The common example is farming. A plot of land can yield X amount of crops in a year, with Y units of fertilizer is may yield 110% X, with 2Y it may yield 120% X but with 3Y only 125%X. Eventually fertilizer can only do so much, and too much fertilizer actually burns the soil and crops and you end up with less than initially.
Magick is often the same way. There reaches a point where you have done pretty much everything you can, and anything more will not do as much as you think, or will even work against your goals. Daily practice is the same way, maybe it’s time to cull what you do. This is where “Don’t use what doesn’t work” comes into play.
This is part of my two week period between my birthday and New Years, I evaluate what has worked, and doesn’t work, what practice is useless, or does not do enough for the time and/or effort involved. If you spend all of your time and energy on stuff that does little or nothing, then you’ll lack the time and energy to do what you need to be successful. If you’re magickal focus is scattered between all these practices then your results will be just as scattered.
I wish I were making this example up. I know someone (not a friend) who is a member of the OTO, the Golden Dawn, studying with a Tantric Yogi, attending a Buddhist Temple, working his way through Initiation into Hermetics, while keeping up a personal practice of Energy Work. While his commitment is to be admired, as a magickian he’s not successful. Simple reason; he’s doing too much, he can’t grapple any of the systems with the depth they deserve, and is doing so many different daily practices that he’s pulling his etheric body in twelve directions at once (as well as probably spending too much time in magickal practice and not enough in real world action).
Not to say multiple practices and traditions are bad, but there is a point of diminishing returns. Take a look at your daily practice, what isn’t serving you anymore? Do you really need three different types of meditation? Do they support each other, or conflict? How many Pentagram/Hexagram rituals do you really need in a day? Are you really getting results from three different methods of strengthening and invigorating your energy body? I’ve recently cut about thirty minutes from my daily practices, and I’m still trying to prune more that I feel is more superfluous than effective. (Of course in my case it doesn’t help my pruning that my lama keeps giving me something else to do for a few weeks or months, but that’s the danger of studying under someone.)
If you’re not sure try cutting something out for a month, and see how you feel. Does your life fall apart without your daily Middle Pillar? Does your monkey mind reassert itself if you drop that third short session of meditation? Find out if what you’re doing is actually serving you, or if you’re getting an appropriate return for it. If not, maybe it is a time to let it go. Sometimes the greater commitment or devotion to a few practices can give you far greater results than spreading your time and energy too thin.
The trouble is we’re creatures of habit, we do what is familiar, we do what we’re taught, and we get locked into these patterns. If you’ve never seen the video of chimpanzees and kids learning how to open a box it’s a great illustration. Compare how the children get locked into the pattern they’re taught, but the chimpanzees (with their monkey minds) don’t have that problem. (There is also a possibility of obedience and performance in this test…just ignore that variable to take the point)
It is more difficult to point to, but the same problem can occur when trying to achieve a magick goal. Sometimes you can over-magick a goal, and instead of getting a few forces working to the same end, you get a clusterfuck where nothing can happen and things interfere with each other. The most clear example of this I had was a goal several years ago and my working failed, so when I called up the spirit to see what went wrong they said to me “You summoned someone else to do the same thing, so I thought you wanted them to handle it.” By using two spirits, perhaps because they were from the same system, and not telling them to work together, they both did nothing assuming I wanted the other to do the work.
Of course it’s not just spirits in this sense that can begin to conflict with each other. Sometimes it is hard to predict what will conflict, what spheres and forces and spirits just won’t mesh. If you’re going to try enchanting for an end from multiple perspectives take some time to perform some divination first and see if each successive method will help or hinder.
Moral of the story: Stop doing useless shit.
Water Offerings
I hate twitter. It keeps trying to rope me into conversations, that you can’t really have on twitter. Hence this post.
Water Offerings.
Water Offerings are a Tibetan Buddhist method leaving offerings for essentially any and all spirits. Offering water is nearly a universal practice showing up in pretty much all religions, though with different ideas, and methods. The method I use and describe is essentially one of the standard Tibetan systems, with two tweaks I’ll discuss.
Why offerings? Well there are hosts of reasons why it is a great idea to give offerings, sometimes it is payment, sometimes it is respect, sometimes friendship, other times simply compassion. Always parallel it to real life, if you want help from someone, they’re more likely to help if you’ve given them something, helped them out, fed them, and respected them, why would spirits be that different? Wouldn’t you share your good fortune with friends and family? Why are spirits that different?
Why water offerings? If I were to designate offerings as simple, complex, and medium, water offerings would be medium. Simple offerings would be ones of pure intention or energy, and they definitely have their places. Complex could be as “simple” as the eight traditional offerings, involving having flowers, bells, food, incense, and more, and can be a lot more than that. Water offerings are the best of both worlds. Energy offerings tend to dissipate, the moment your focus wavers it starts to go. Water serves to “stabilize” the intention into a form and lets it persist, so you get the versatility of an intention/energy offering, but with more of the solidity of a complex offering.
So in the version I perform I use eight small cups, plus a ninth to bring the water to the altar. This is one of my differences, the number. Water offerings have different amounts, I prefer eight, because I already do the eight offerings and I’m familiar with them, and while several forms of water offerings do use the eight offerings they decide randomly to include a candle instead of the one cup, I use water for everything. I find the single candle mixed in with all the cups disrupts the flow in my head. You can either offer this to anything and everyone, or call up a specific spirit to dedicate it to, even if you “produce” far more than you think they need.
Place all the cups (or bowls) in a row from left to right and fairly close together, the width of a grain of barley or rice they say. Slowly pour the water into the first bowl, each drop, each particle of water represents a basin of warm clean water to wash the feet after a long journey. It is a symbol of rest and relaxation. As you pour repeatedly say “Om Ah Hum” and if you can visualize it, the Om creates the offering, the Ah multiples it many times, and the Hum distributes it to those in need. If you’re more Western A-I-O works instead. My personal tweak is once I’m done pouring the offering, I just focus on that cup. I really focus on making a clear visual, as big and as many as I can. Om, an ocean of water to wash the feet as far as my mind’s eye can see. Ah, a universe of these oceans. Hum, those in need throughout all the universes get what they need.
Once you are done, then take that cup and slowly pour most of it into the next cup, leaving some in the cup you’re pouring from. This time as you say Om Ah Hum (or A-I-O) the particles of water are glasses of fresh cold drinking water. Again finish with a really big offering and copious amounts of the offering.
You follow this pattern with all the following cups. The next offerings are flowers, incense, candles/light, scented water, food, and musical instruments. When you are done visualize the eight cups and repeat the multiplication and distribution for everything.
If you’re doing this for a specific entity each of the offerings can be customized for them. When offering in this manner for Tzamaron, my Mercurial Angel, the flowers and candles are orange, the incense is amber, etc. When offering to a peaceful being the food never contains meats. If offering to a specific departed person if I know them I offer their favourite drinks, food, scents, music, and the like. Things like this can make it more specific and appropriate.
I do a water offering in the morning, and in my nightly rituals I thank the spirits, pour everything back into one cup, and dispose of it; in a potted plant, in the backyard, even down the sink if done respectfully. Generally you should leave it out for a while, so the spirits can make use of it. You don’t drink it though, it was given to someone else, it is not yours. When you’re done dry all the cups and stack them upside down, this keeps them clean and makes sure each offering is fresh.
May you, and yours find benefit in this simple and elegant offering.