“Know that when thou have fixed the mind towards the mystical journey of dreams, you must heed the practices of purity. Otherwise, you will face the demons in dreams and have little power over the Gate of Life.” – The Ivory Tablets of the Crow
There is quite an abundance of material about Ninzuwu studies that are available to the public. While it is known that the Ivory Tablets of the Crow is the foundational text of the study, beyond this tome some are unclear as to how to walk the path. I thought this would be a good time to clarify a few things about Ninzuwu practice in very simple terms.
1-Recognize that Ninzuwu is its own devotional path. The foundation of Ninzuwu practice can be found in the Ivory Tablets of the Crow. The Ivory Tablets, as it is commonly called, provides an initiation and instructions for advanced study. It is not a path that is mixed with outside elements. Nor should outer elements of spirituality be incorporated. If one were to do so, it would not constitute Ninzuwu practice. “The purity of the dream” described in the Ivory Tablets also means not incorporating Ninzuwu with other practices. If one has another practice that should be practiced separately. If the student cannot grasp such concepts they will remain stuck in the preliminary workings and never achieve the true gnosis of Ninzuwu. It’s very simple.
The Art of Ninzuwu cannot be ascertained by ritual. Many of the practices admonished in its texts are to align the practitioner’s frequency so that the gnosis of Ninzuwu reveals itself to the initiate. This principle should be applied to the names of divine forces that may appear in places other than Ninzuwu texts, like the Armor of Amaterasu Ohkami and etc. The initiate should understand that Amaterasu Ohkami in Ninzuwu is not the same force as the Amaterasu Ohkami in Traditional Shinto. How can it be? Their callings are entirely different and so is its application. Therefore, it is important that just because the student may see certain names of divine powers in Ninzuwu texts that are also found in the sacred texts of modern man, this in no way, shape, or form, means that one should incorporate techniques from other schools.
I remember the story of one santero, who worked well with the Orishas. In time, this person moved on and was initiated into Ifa. When he tried to call one of the Orishas in Ifa using a method he employed for the same Orisha when he practiced Santeria, the Orisha came down and warned, that if he ever were to do so again it would take his life. This shows us that even though practitioners of both Santeria and Ifa call upon the Orishas their rituals are not to be mixed.
This same principle holds true for the Art of Ninzuwu. Although we discuss terms of Shinto and Sumeria in the Art of Ninzuwu, it is not the same as these systems nor should applications of this nature be mixed with Ninzuwu. There are some practitioners that practice Ninzuwu and other forms of spirituality. Everyone has their own decision to make. However, we can only walk one path though we may learn many things from many different schools of thought. There are times where I may write about Sumeria or previous Simon Necronomicon practices, in order to share my experience. Especially to help those who are dedicated to these paths gain clarity. However, if I were to begin again these practices I would be putting my own “purity” at stake, in regards to the Ninzuwu and the Dingir.
2-Purity of Mind and Body. Your body is a temple and should work to maintain it with the same reverence given to ritual. In Freemasonry, the initiations are replicas of the human body’s organs and their function. In the same way that one can invoke a deity to take up residence in its flesh, what we eat and take into our bodies is also a form of invocation.
If we are addicted to abusive substances, any ritual we perform could only invoke the negative side of the entity or energy called, as the thought process involved in getting high draws on the negative mindset of the powers we call. One essential aspect of Ninzuwu is to remember that its gnosis requires us to merge with Ninzuwu itself. The Ivory Tablets of the Crow states:
“the Soul of Fire, known to the ancient by the names of many goddesses, and it takes up residence in the flesh.”
3-Knowing the value of your work. I’ve seen many people who call themselves magicians, mystics, occultists, and shamans, waste their economic potential on being curious. Time is money and the money discussed herein is not always material currency. I’ve seen people spend an entire year investing in a path, buying books, and spending money on expenses that an occult organization may require, and drop everything they have done because they are too lazy to work on themselves. Know that any legitimate path that one undertakes requires an initiate to empty their cup and work on themselves in ways that they haven’t before.
I usually give students very simple exercises that help them empty their cup and work on themselves at the same time. Very few were able to complete these tasks. A lot of what is seen in regards to spiritual studies online is largely about a social club. It’s good to discuss our life experiences with like minds, but understand that socialization in no way measures your progress. In many cases, it can deter you from seeing the real work. I knew one person who spent a great deal of money to be a part of a group. The group gave the student nothing but a cosmetic form of identification.
After the student left and began to take up Ninzuwu practice, his life changed for the better. Yet he never invested into his newfound spirituality. Perhaps he valued being a part of something and how that affiliation made him look to those around him. Even though Ninzuwu practice is virtually free, the man never invested the same heart’s currency that he put into the path that did nothing for him, gave him no personal attention, or was really concerned about his well-being. Today, this man is suffering from the backlash of poverty and a lesson that still is not learned.
4-Emptying your cup. Many spiritualists are lifetime students of the craft. It is for this very same reason that many of these may have a huge reservoir of life experiences. This, however, can work against the student that is transitioning from one path to another.
Just imagine that you are dating someone, who constantly talks about how you do this and that like an ex-lover. How would you feel? Wouldn’t you think that this person may not appreciate you for who you are as they are always comparing you to one of their former lovers? This same principle can be applied to our work in emptying our cups. Of course, they are certain principles that run through all teachings, just as the sexual organs of a man and a woman are the same. This, however, doesn’t mean that two systems are the same because they hold the same principles. It is the same with a man and women. Just because a man has the same genitalia as another man does mean they are the same or that all women are the same because they all have vaginas. Take the time to learn something new. Life has brought you to a new path to learn something new and this can never happen if you keep recounting the past.
Whatever anguish or joy we experience in a previous mystical system or religion is great to reflect upon, and by this exercise, much wisdom can be gained. Yet, in terms of Ninzuwu practice, these are only steps that led one to the door of Johuta, than looking at as a separate step in life. If you are at the door of Johuta, knock on the door and learn something new. Also, take into consideration that many people are afraid to learn something new. So what they’ll do is respond like water that is frozen by trying to find an identity in the former things they have learned, maybe a few tricks, that will impress others, rather than the real work. Take the time to learn something new, if you are called.