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In a recent discussion with another member, the topic of “mastering,” (in lack of a better word) the Art of Ninzuwu came up. There are no masters in the Art of Ninzuwu. It is an eternal practice that is spacious as our universe. The best way to understand the Art of Ninzuwu is through simplicity and virtue.
The Initiate should also take into consideration that the Art of Ninzuwu is founded upon nine schools, which contain eighty-one degrees. These nine schools are based on the Nine Books of Dreams, which are listed in the Ivory Tablets of the Crow:
“The following are the Nine Books of Xuz, who some men call the Dehfu, Books of Life. It is only by proper use of this language can one access the realms of knowing. Take these words with caution. Only exercise them after they are remembered:
(1st) Zhee. It is the first letter appearing in the Vasuh language. It means light of the goddess. Pronounced eehzz.
(2nd) Aum. It is the second letter in the language of Vasuh. It can be used to carry the powers of the first symbol to any distant location. It can also be used to send and read the thoughts of others. Pronounced moo-ah.
(3rd) Tuu. It is a symbol of protection and increases vitality. It is the third letter in the holy language. Nothing more can be said about this symbol. Pronounced oot
(4th) Hmu. Increases sexual energy and the eyesight. It is the fourth letter in the Vasuh language. Some have used this letter to travel to other worlds. Pronounced you-mmh-ha.
(5th) Bnhu. It is the fifth letter in the Vasuh language, and controls all things concerning the increase of one’s wealth. It can also connect the user to the language of plants, and knows how to heal the internal organs of the body. Pronounced whoo-nn-bee.
(6th) Phe. It is the sixth letter in the language of Vasuh. It affects the quality of the emotions and useful for the arts of levitation. Pronounced eh-ph.
(7th) Nzu. It is the seventh letter in the language of Vasuh. Can be used as a protective shield, or to heal cuts and wounds. Pronounced ooh-zz-nn.
(8th) lewhu. It is the eighth letter in the language of Vasuh. It is used in initiating one to the divine energies of the stars. Pronounced ooh-wel.
(9th) Shki. It is the ninth letter in the language of the Vasuh, and pertains to putting someone in a jar, or a gate, or a vessel. It can also be used to send death energy into an event, person, or object. Pronounced eek-hss.”
The interesting thing about the nine Vasuh letters is that they represents Nine Dreams, or Nine Levels of Experience, and on each level exists all Nine letters. Based on such, we can liken the Nine Dreams to Nine Spheres, each containing the nine Vasuh letters. So in the letter Zhee are each of the nine Vasuh letters. In the letter Shki are also each of the nine letters. In other words, each Vasuh letters has nine levels. The Tao Te Ching is perfectly describes each of the eighty-one degrees that are embodied in the nine Vasuh letters.
When a person enters the initiatory process presented in the Ivory Tablets of the Crow, and complete such, they have been initiated into the Vasuh letter Shki and are beginning to ascend to as higher knowledge. Notice what is mentioned in the Ivory Tablets of the Crow:
“The mind must learn how to raise itself up and meet its reflection in the realm of light.”
Man is unable to “do anything” in what some describe as his normal state of being. Everything happens to him. He is only able to do what is dictated to him by external forces that exist in the phenomenal world. These are some of the things that a person comes to understand during their initiation into the Ninzuwu current at the level of Shki. They come to understand what it means “to do.” When a person awakens from their slumber, their sleep, they will gain a new perspective on life and its purpose. This is called The Birth of the Crow in Ninzuwu Metaphysics. Notice what is mentioned in the Testimony of the Crow, a gospel of the newly initiated, the awakened:
“The Ninzuwu sent dreams to awaken their Children once again. Some of the Children heard the call in a dream. Others remembered the formula, as something dead, but still saw it in dreams…And the spirit is dead, but the mind dreams and worships that which is forbidden. Dreaming is for the spirit, not the mind…It is during the Baptism of the Ancient One that the Goddess revives the spirit. It is like a child being born into this world. When the child is in the womb, it is in this world, but it is in the mother’s body. When the child is born it must know how to take care of itself.”
After the Initiate has performed the proper rites and has come to a basic understanding of the thesis presented in the Ivory Tablets of the Crow, they are then prepared to begin practicing the Art of Ninzuwu. In order to begin such, they learn how to use The Armor of Amaterasu Ohkami, which is presented in the text with the same title. They are now engaged in the Sphere of Lewhu, which pertains to the divine energies of the stars. Interestingly, the Armor of Amaterasu Ohkami is spoken of twice in the Ivory Tablets of the Crow:
“She sat down next to Xuz and fed him the stew with one hand while holding the sword to his throat with the other. But when Xuz revealed himself to her, the woman was astonished to see a man with black armor.”
In another section of the text, we read:
“After the birth of Johuta, the people in the village began to make gossip, concerning Nudzuchi, and accused her of practicing necromancy, since Johuta, like Xuz, wore black armor.”
Its quite interesting that the Armor of Amaterasu Ohkami is described as a “black armor.” This idea has even made its way into fiction. The following website http://narutofanon.wikia.com/wiki/Armour_of_Amaterasu states:
“Armour of Amaterasu (天照の鎧,Amaterasu no Yoroi) is a altered version of Amaterasu created by Kiba Uchiha due to his lack of control of the Black Flames. To use this technique the user must cover himself with the water of Yin-Yang Release: Sarutahiko and then with a lot of control incinerate himself with the black flames. If used in a proper ratio the water of Yin-Yang Technique protects the body from the black flames as well as provide a surface for the black flames to continue burning. The Black flames completely surround the User and act as a shield for techniques by the method of burning on contact.”
The Armor of Amaterasu Ohkami is a spiritual practice used by practitioners of the Art of Ninzuwu to enter the invisible realms. It is very similar to the kuji-in that is implemented in various esoteric practices akin to the East.
After having learned how to use the Armor of Amaterasu Ohkami, the Initiate will enter the Land of Nyarzir, also known as Mu, and commune with the 360 chambers of influence. That the Yi Jing itself is a paradisiacal world that has direct influence upon this material plane is a knowledge given only to those who wear the Armor of Amaterasu Ohkami. It is written in the Ivory Tablets of the Crow:
“Nyarzir is a place of instruction for all sorts of miraculous things, and many workers of the mystical arts do often visit and pay tribute to the Bride of Nyarzir for she will teach thee many things in Dreams and the world where the body must breathe.”
In order to do this one must invoke the formula presented with the hexagrams in the Yi Jing Apocrypha of Genghis Khan. The practitioner will follow the Calendar of Amaterasu as a formula of daily invocation of certain Vasuh letters which unlock each chamber. Since there are 360 days in the Ninzuwu year, the practitioner will invoke 360 chambers. However, there are five worlds, as there are five elements. 350 x 5 = 1,800. Simplicity is the key in understanding all of these things. After the Initiate has intercourse with the 360 chambers of Mu, he/she will incorporate such in their daily practice.
The next level of understanding is that of Nzu, which represents the arts of healing, specifically the “womb” and is a protective shield. It is here that the practitioner will begin gaining an understanding of the Taoist sexual practices and the esoteric value of a rare form of martial arts while maintaining the work of the prior letters, for all letters are within each Vasuh letter, making up that particular “dream.”
Once the Initiate has transcended the Dream of Nzu, in the metaphoric sense of the term, they will ascend to Phe to study knowledge that is not available to ordinary men, not even in written form. The Ivory Tablets of the Crow is one of the few written texts descending from these realms that reveal a small glimpse of the worlds beyond the five senses in its symbolic language. Yet, such glimpses can never be compared to certain sensations that fall outside the preview of the five senses and their meaning.
In such cases, the first three realms of ascension, Shki, Lewhu, and Nzu, find their equivalent with the Opening of the Sea ceremony (Shki), The Soul of Fire Prayer (Lewhu), and The Call of the Shamuzi (Nzu). Based on such, we can say that the Dream of Phe and beyond are supernatural as the Sword of Ninzuwu calling occurs after Nzu.
Another point of interest that should not be overlooked in this discussion, is that our work in the Nine Dreams activates an inverted dream cosmology existing in the invisible worlds. In other words, our work in Shki corresponds to Zhee in the invisible realm, and etc. It is like two mirrors facing each other, which serves the unique purpose of opening up a portal. This is eloquently stated in the Ivory Tablets of the Crow:
“The mind must learn how to raise itself up and meet its reflection in the realm of light. The mere reflection of this statement caused that which is no more to stare at itself in the light. Understanding these simple things is the basis of every creation.”
The Art of Ninzuwu is an open book for the cultivation of the soul (The Crow).
Categories: Amaterasu-Omikami, Art of Ninzuwu, astral world, awareness, Cult of Nyarzir, Divine Spark, Divine World, eighty-one degrees, I Ching, initiation, Ivory Tablets of the Crow, Lewhu, mysticism, New Age, Ninzuwu, Nyarzir, Nzu, Phe, Sect Shinto Groups, Shamuzi, Shinto, Shki, spirituality, Taoism, The Armor of Amaterasu Ohkami, Vasuh, Yi Jing Apocrypha of Genghis Khan, Zhee