Note on Points of the Compass:
Parks describes a convulsive encounter 10,000 years ago between Uraš (the Earth) and the planetoid Mulge-Tab (Venus) in which Uraš’s axis flipped by 180 degrees. Since the north and south directions are defined in relation to the geometry of the solar system, this presents a problem in choosing the convention to be used to describe positions on Uraš’s surface in his books — especially since part of the narrative relates to the post-encounter era in which we live today.
Parks chooses to use the sense of direction that is correct for each era. Thus the land that will become Australia was in the northern hemisphere; today it is in the south.
If the matter of east and west should come up, keep in mind that in the previous era the Sun would rise over what is today’s western shore of Australia and set over the East.
We will generally use today’s cardinal directions, to avoid confusion on the part of casual readers of our pages. However, when translating directly from Parks’ books, we will show Parks’ usage and also note the current directions in brackets.
Although much worse was to come, Uraš (the Earth) was hardly idyllic when Sa’am and his party arrived there, or before! Its history had been scattered with conflicts and often bloody ones. All of this was described to Sa’am by Mamitu, who knew the planet well, and Sé’et, who had studied Uraš’ history on Nalulkára.
The group established themselves in Sigun, “the red land” in Gina’abul-Sumerian, which today is Australia [see Decoder]. According to Mam, the area was sacred, but she was evasive as to the reason. She did reveal to Sa’am that Sigun had once been part of an extended land, but it had become detached when Uraš had moved away from the sun in the very distant past due to a projectile of a colossal size that had been ordered onto the planet by the Kadištu High Council. This had had the effect of toppling the planet’s axis of rotation.
Uraš had always been considered a gigantic laboratory and in a laboratory, one can recover from unexpected results, especially when unknown factors had been introduced without authorization. In the event, the unexpected had been occasioned by the mad creation of the Gina’abul.
These people had set its sights on Uraš for a very long time. The planet is a “neutral” place where experimentation was extensively practiced, the males of the royal Gina’abul family took the liberty of performing numerous genetic experiments leading to the famous huge Hušmuš, the savage reptiles of ancient times.
In those days the Kadištu were not as much on top of matters in Ti-ama-te. So, suddenly they found they no longer absolutely controlled the situation, and they were thus forced to assume the radical and difficult solution of assassinating the planet. The projectile caused a sudden change of climate that exterminated a great part of the planetary fauna.
Sa’am did not know, and Mam, who had to know, would not say if it had been an object of Kadištu fabrication, or a natural projectile.
Although there were some survivors of the decimated species, for years and even millennia, eventually those of the greatest size progressively disappeared from Uraš. Also, the climate became much more humid, and the entire planet became tropical.
The first prototype Namlú-u possessed a much denser body at the time of the Hušmuš. Their traces can still be found in the soil of Uraš. These first guardians of Uraš disappeared at the time of the catastrophe designed by the Kadištu. Certain of them had been directed to the Abzu, but few of those survived.
It was only following that great catastrophe that the Amašutum were admitted into the order of the Life Designers, and they were given as their initial mission various tasks having to do with the reconstruction and reorganization of life in the KI (3rd dimension).
A little before the arrival of the Amašutum, the Kadištu created the new prototype Namlú-u from the combined genetic patrimony of the Life Designers. Today this is a remarkable “mixed-blood”. The Kadištu has lavished them with a multidimensional etheric body. Where the earlier version had had to put up with the worst perils created by the “royalty”, it was important that the new model possesses the capacities to move itself to where its principal enemy could not go.
After the events that ravaged Uraš, the Kadištu chose to create a permanent base on Mulge (MUL-GE6, the “black star”). The Urmah, Kadištu warriors, established their principal base underground somewhere in Kankala [from the Sumerian KANKAL, uncultivated country, Africa]. The Namlú-u were commissioned to steadily integrate the KI in support of the newly-arrived Life Designers, the Amašutum, and to effect the safekeeping of the life preserve of the planet.
We present here two “recursive” archive retrievals — sets of recordings whose retrievals by Sa’am were themselves recorded and played once again into the awareness of present-day Anton Parks. They are found in Ádam Genisiš in the sequence in which the original retrieval sessions occurred, which is after the relocation of Sa’am and his people from their first encampment to the Abzu. Their placement in this Deep History section is determined by their basic content, which relates to the period prior to the arrival in the Ti-ama-te system of the Ušumgal, the Anunna, Sa’am and all the others.
The recordings make occasional reference to “Ušum (dragons)”. Keep in mind that the Kingú originated in the constellation Ušu (Draco), which is where they created the Ušumgal (see Worlds). It is also the case that in other contexts (ancient Earth civilizations) the Kingú and the Ušumgal are respectively depicted in the form of Eagles and Serpents. This can be a source of confusion, as can the fact that the Kingú-Babbar are the “royal albinos” or simply referred to as “royals”, while Earth civilizations associate royalty with serpents.
I asked Parks about this:
In AG, in one of the old recordings made by Mamitu into Ugur, she frequently refers to “Ušum (dragons)”. The context seems to indicate that these are the Kingú-Babbar. Is it correct that “Ušum (dragons)” means Kingú-Babbar even though “Ušumgal” means “grand dragon”‘?
Yes, exactly! Nammu speaks of the Kingú in this manner and particularly the reds (the more violent). It clearly seems to be the Kingú.
How does this contrast with the use of the symbol “Eagle” for the Kingú and “Serpent” for the Ušumgal in ancient civilizations?
This symbol is there to mark the domination of the royal Kingú over the Ušumgal serpents. I have not “seen” it, but I think that the Kingú have already eaten Anunna or other Gina’abul.
By extension, in the old days, we can also connect this symbol to the Nungal (of royal Kingú blood), who are opposed to the Anunna… the two function very well.
Miscellaneous old notes dictated by Mamítu-Nammu into Ugur. These recordings were retrieved from the crystal by a senior Kingú-Babbar with a momentarily-captive Sa’am/Enki witnessing…
We pursued the implantation of spiritual principles into the mortal mentality of numerous animal varieties of this planet. There is so much to be done to repair the errors of our people. I use for this the teachings of the Kuku (ancestors) of Gagsisá (Sirius). The introduction of Šim-Kúšu (whales) and Kíg-Ku (dolphins) by the Light Bearers is a success. After many Limamu (millennia), these mammals succeeded in balancing the vibratory rate of the planet. The task is huge, however. I sometimes have the impression that we will never complete it. I feel that I am not being well supported by my guides…
Many Life Designer colonies are trying to contact us. Certain of them succeed in meeting us. The confederation is worried and the Namlú’u have been showing themselves less and less for some time now. Everyone fears the war. As long as I will be covered by the Kadištu High Council, I swear that no conflict will break out….
My group has joined with a colony that comes from Adala, in Mulmul (the Pleiades). Their star system is near Ubšu’ukkinna (the star Maďa). [Parks thinks the star may be Taygete, depicted in Worlds.] They are Life Bearers of the Confederation. This colony was in difficulty on Kankala (Africa), and we provided assistance to them, as we did for the colony of Sigun (Australia) many years ago. Red Kingús had destroyed their fleet. The Kingú-Babbar give me absolutely no support. They prefer, as always, to deal with the various protagonists and preserve a form of “neutrality”. I couldn’t care less, we collaborate with many types of Kadištu. I will complete this mission, which Tiamata assigned to me with the accord of the entire Life Designer Confederation…
I have found the means of producing regenerative nucleic acids that give the Ukubi (apes, simians) a longer life. I have run some trials, and it seems to function perfectly. The Kadištu of the third order do not follow my work, they have…to me…
I have been called to the headquarters of the Kadištu. My instructors counseled me to cut back my work on the embryonic development of the Ukubi that I am conducting on Kankala (Africa). The minister dedicated to the development of Uraš declared that my experiments go too far and that they risk creating tensions between the different Gina’abul found in Ti-ama-te (the solar system). I must pursue my work clandestinely. The Kingú High Council must know nothing of my studies. The Red Kingú are nervous, they fire on everything that moves…
I don’t understand, I try to improve the models of life, but the Life Designer leadership restrains our efforts through more and more frequent restrictions. The Kingú-Babbar don’t have to worry about confectioning Mimínu subraces (“greys”) for their egocentric purposes. They have found the means of neutralizing the chemical and neuronal controls of their biological vassals, which modifies their emotions irremediably. On the contrary, we do not place limitations on our subjects! We respect the biological rhythm of species and proceed by stages when we intervene. The risks are not at all comparable…
A group of Kadištu warriors, the Urmah, has been assigned to dislodge the recalcitrant Gina’abul. I know them, they are not very conciliatory. The Life Designer leadership employs them only as a last resort. We are no longer secure. I have ordered my daughter Dim’mege to return to the Abzu. She has dethroned Ninuru, the Ama’argi sovereign, and proclaimed herself queen of Šŕlim. What violence! I had always imagined that she would become the sovereign of the subterranean world; I created her especially in this vision. But I did not expect it to come about in this fashion. I would like things to be otherwise. We are pursued by Red Kingú, the worst of all. We are permanently in danger. If these threats continue, we envisage returning to the Abzu…
The following early notes were retrieved by Sa’am in privacy. Sa’am believed that Mam actually intended that he find and view them eventually.
In the first described, Mam is in an open savannah, surrounded by strange-looking Ukubi…
The Ama’argi have fabricated, at the behest of the Ušum (dragons), a new prototype Ukubi that has been introduced into the reserve of Kankala (Africa). It is much tougher than the other species created up to now. It reproduces by itself. This new strain lives with its brothers in the west [east!] of the continent. Its brain box is a third larger than that of its predecessors. It manipulates objects without difficulty and seems docile. It learns quickly. If picked up by the reds, it can serve its masters with discipline. I detest these genetic bookings that transform science into unquantifiable art. These practices serve only to create more adroit domestics and not to improve a species…
I was stupefied. Several other documents troubled me equally. They all put Nammu into the scene surrounded by Ukubi whose aspect seemed to change over time. An exceptional document came up. The visual and sound commenced in full tumult. Unknown Gigirlah made their appearance with a terrifying sound. Their color was reddish with silvery reflections. The night was lit by the evening star… which was not as I had known it… doubtless, it was different in earlier times or else it was not the same star.
Ukubi ran in every direction. The light from large vessels illuminated the scene. In disarray and with an indescribable noise, the primates were lifted en masse into the air and flung into the gaping mouths of the cargo Gigirlah.
The spectacle suddenly changed aspect. The source recording the event, known as the Gírků of Mam, began to jiggle vigorously. I saw feet running at high speed. The roar of the vessels approaching. I heard a burst of voices. The image was so jerky that it was impossible to distinguish anything. Suddenly, total blackness. Panting resonated as in a corridor. After several instants passed as though suspended in time and space, I saw the face of Nammu. It was in a sweat. It was illuminated by Ugur, continuing to function. Mam began to whisper:
We are in the province of Sinsal*, in the heart of the animal reserve of Kankala (Africa). We must be careful. The Red Kingú see no difference between the Ukubi and ourselves. The reds are searching for manual workers and meat. Their demand for servants and nourishment grows more and more. They practice their kidnapping in the savannah day and night. We are usually informed in advance of the harvests because we have informants among the royals. The Imdugud help us sometimes when they wish to avenge themselves on the reds with whom they have always had differences. When the reds descend from the heights, my team and I are obliged to descend into the ancient tunnels that the Urmah constructed in the past. The region possesses innumerable passages built a long time ago by warriors of the Source. Our principal base is in the Gigal, the ancient subterranean metropolis of the Urmah. There are still several of the feline Life Designers there. They have authorized us to set ourselves up next to them, but we avoid direct contact with them. The Urmah are peculiar; I am the only one who can approach them. We are all exhausted. The Ukubi are frightened. The Ukubi colony with which I work always requires a certain amount of time to connect with us again after a series of kidnappings. We always have to begin at zero again.
Mam frowned and turned her head to the side. Sobbing could be heard from her. End of recording…
Probing further for information about the royal Gina’abul and their interest in the Ukubi:
The last line that I had completed possessed the capacity to distinguish between the agreeable and the bitter. I had spoken of this to no one. Only my two closest collaborators whom I will not name, know it. If the Kingú were to discover that it was possible that one of our creatures were capable of release from the rules of society commonly accepted by the ensemble of our race, they would kill me on the spot! […]
I am touched. It troubles me to observe that the Ba (the soul) who descends here and dons his terrestrial clothing will have to endure the KI in a thousand ways. Who are these Ukubi who defy the universal laws of ascensional movement? I am a Kadištu and I am incapable of answering this question. To learn, to endure matter in order to deepen one’s understanding, yes, but to incarnate here to be parked in a reserve and be devoured by one’s own creators… I am going to stop, beginning now, my research on the Ukubi. I will no longer be the accomplice of eaters of flesh. May the Ukubi live in peace! My efforts will be limited now to the study of the Namlú’u […]
…This scene was set in the reserve of Kankala (Africa). Some royals had landed their Mága’an, a cargo vessel, in the bush. They were the red Kingús with horns. Their movements were quick and their agile tails thrashed the hot sand. They charged at some Ukubi that they had just chained and severely whipped. I was astonished to discover a commentary superposed by Mam on these images:
Behold the splendor of the Gina’abul. What objection! What dishonor! Our work is reduced to nothing in the blink of an eye. How can the Kadištu High Council allow such a thing? May these images serve as evidence! The Reds are at their work. They are covered by the Kingú-Babbar. Damn them! May they all return to Te (the constellation Aquila)! How can I restrain myself from shrieking faced with such a spectacle? I have been deceived for too long! We have tried to create new Ukubi prototypes in the sole aim of producing an efficient manual laborer and nourishment for the line of Ušum (dragons). Among those captured and chained like this, only the specimens modified by the Ama’argi have a chance of winding up as domestics. The others in one blow are finished in the muzzles of the Ušum (dragons). The Kadištu confederates are powerless. This world is slipping between our fingers. I must admit that it has already been a long time since it was truly under our tutelage. The Ušum, by their conduct which is not within the principles of the Source, have established sectors where the light is no longer reflected. They nourish themselves there. The royals feed themselves on this emotion carried to its paroxysm. The Celestial Adjusters have been completely overrun. Uraš from now on carries a memory of suffering.
Another document gave me more understanding of the strange relationship that we seem to have with the royal Gina’abul, or Ušum (dragons). Another bit of information that my creator had taken care to integrate into the genetic programming that procured for me the ensemble of my intellectual capacities. I found Mam in a room, perhaps a laboratory. She seemed highly troubled:
I am at the moment sheltered in the Gigal. I have returned from the Itud (the moon). The Imdugud had invited me to meet with them in their secret bases. The sons of the Kingú-Babbar and the Urmah had received me to inform me of the royals’ directives. (They sometimes play the intermediaries. They do it generally when they have affairs to treat with their Gina’abul co-creators.) This was very disturbing. The Imdugud indicated to me that the Kingú no longer wish to see me working in Kankala (Africa), still less in the Sínsal. The Kingú think that my work is going to conflict with their program. Their patience is no doubt wearing thin. They must have fallen on some specimens with the enhanced awareness that we have developed. They have mastered fire, they command a structured social life and a noteworthy conception of the sacred. I have never transformed the Ukubi into servants as the Ušum (dragons) wished. The Ama’argi are charged with this in place of me! They have reorganized the central nervous system of several bipedal races. These experiments produced Ukubi of strong constitution who could carry heavy loads. But they were a bit clumsy. Their neural mechanisms were progressively refined in order to make their movements more precise. However, certain specimens still suffer from significant neurological problems. They have been stricken with epileptic automatisms that at times leave them in persistent vegetative states. The agile Ukubi little by little are annihilating their predecessors whom they consider to degenerate. Certain of them even use their primitive companions as workers or as bait for hunting game.** Should I be angry with the Ama’argi? Have they not suffered enough? This wretched partnership is their life insurance. The Ama’argi no longer live in fear of being offered to or devoured by the Ušum. Be they greens, reds, or whites, they are the same; all are outside of the universal principles of the Source. For this reason, my group and I have greatly multiplied our efforts leading to a migration of the Ukubi to the great lands. Our specimens are now dispersing toward more secure countries. There they can live in peace.
I had heard enough… I understood now that the royal Gina’abul sowed terror on the entire planet thanks to their pressing a despotic enterprise. They secretly directed the genetic manipulations of our priestesses through the use of abject blackmail: to create and perpetuate life in exchange for their own survival. The Ukubi were the principal food chain of the Kingú and also a first rate manual worker. They were nothing more than Mášanše (beasts). We were very far from the idyllic image that we used to have of Uraš in the greater part of our colonies. Uraš was no longer under the exclusive care of the Life Designers, but rather under the authority of the royals. For how long? I had no idea; doubtless for a very long time… Among the Gina’abul royals, the strange Imdugud appeared the most pliable. I had just learned that they were associated with the Life Designers called Urmah.
For their part, the Kingú were using us as servants. We were nothing in their eyes, just good, docile, and efficient subjects. We were worth no more than the Ukubi. This new information changed, in my spirit, the course of events that were unfolding in the heavens.
That was quite much for a single day. I thought of the Nungal. We found ourselves from then on having to live among beings who were affiliated with the Babbar (albinos) and for whom my mother and I were fully responsible.
*As has been confirmed by archaeologists and paleontologists, West (today East) Africa is the great reserve of simians or monkeys on the planet. The region of Sinsal was the place where the Life Designers such as Nammu studied the simians, but it was also the holding area from which the Dragons procured manual workers and meat. [See Decoder.] Also see Fossils in Kenya Challenge Linear Evolution.
**This refers to the progressive extinction of Australopithecus and the growing dominance of Homo Erectus ca. 950,000 y.a.
System of Dimensions
(Adapted from a graphic in Ádam Genisis) Please review the earlier section DIMENSIONS.
Parks’ recollected experiences were set in a dimensional system similar to that which has been reported in a wide spectrum of metaphysical, religious and occult literature and the literature of the paranormal. It is odd that this arrangement of physical nature is not described or even suspected by most of our physicists. Even the Open SETI Physics 101 page of our companion website, which explores some leading-edge physics models, does not point to the dimensional system that many researchers in other fields do believe to be valid.
This says to us that our physics has far to go; we cannot accept that the experiences in the aggregate have been mistaken.
Parks provides significant details that have not been mentioned elsewhere; this is why we ask the reader to review the previous section and why we have emphasized these aspects in the version of the graphic at right. They are exceedingly important for the understanding of human and “superhuman” life on the Earth …and of current events as well!
Perhaps the key understanding is that Ti-ama-te — this solar system — was a place of very high evolvement at one time, something of which it is very hard for us to conceive. In order to support the high order of beings that lived and worked here, the “frequency band” of nature in this solar system was and is higher than what is natural to its present-day rulers: the royal Gina’Abul. They have never felt physically comfortable with it.
FOR THIS REASON, THEY HAVE ALWAYS WORKED TO LOWER IT, AND ARE DOING SO TODAY.
Curiously, Sa’am’s Nungal do well in our environment.
As stated earlier, the Namlú-u live exclusively in “higher dimensions”, completely inaccessible to us.
To give the clearest sense of these dimensional levels and what it is like to experience them, here is an excerpt describing a probe of the levels by Sa’am and a battalion of Amar’argi warriors who are searching for a group of Mušgir. The Ama’argi were armed with Gúrkur [Decoder] and Gidrugiri (“lightning sticks”); Sa’am, as usual, carried his Gírků:
…we activated our Gúrkur to propel ourselves into the KUR-GAL (2nd dimension). We were projected in a flash into a mineral desert with bluish tones…
It was a strange sensation to be able to move about without any sensation of air resistance. I have no good explanation for this phenomenon….
The place was arid. Some brambles and shrubs, of undulating forms, grew there — the only signs of life in this totally empty world.
We had to consider passing on down to the KUR-BALA, the lowest dimension. This would be a risky maneuver. The KUR-BALA (“KUR of the queen”) is where the Mušgir sometimes liked to hide. From this dimension, all beings can have direct visual access onto the KUR-GAL and KI as though looking through a magnifier.
This is the KUR of power. Whoever is in this dimension is the point of an inverted pyramid with a global vision of the superposed worlds. Should he be able to evolve here like the Mušgir, he can be the master of the dimensions.
We passed into KUR-BALA; the “plunge” was immediate. Having previously experimented with this density on my own, I again found it to be almost stifling.
I recall that the world of the first dimension is a region to which come BA (souls) who are sometimes lost. But the place was deserted.
The KUR-BALA is difficult to endure. A permanent state of tension reigns there and vertigo seizes the being who is not used to it. Moving about presents many difficulties. It was an odd sensation, trying to board our flying vehicles without bumping into them.
One of the Ama’argi suggested that the Mušgir could be hiding in the KUR-NU-GI. Hudili had spoken to me of this intermediate dimension that existed between the KUR-GAL and the KUR-BALA.
The KUR-NU-GI (KUR of no return) is impassable to our Gúrkur. Had the Mušgir gone to that dimension to spy on us?
They never found out, because at that point their party was attacked by an invisible force, and matters took a different turn.
As “Mami” explained it, she chose Sigun as the place where the little band of refugees would establish their own colony and scientific experiment station, because the continent was totally free of Ukubi, those joyous hairy mammals that otherwise completely infested Uraš. It was true enough that these likable creatures with their tumultuous compartments would likely interfere with the experiments that the group was intending to undertake.
Mami had affection for them. One day she took one of the Gigirlah (shining wheels) on a day excursion to the east and returned with a young female Ukubi of petite stature. She named the creature Húlla (Happiness), and made her the colony’s mascot.
The encampment was in the north, near the dense and humid jungle that covered the northern part of the continent. They had thrown together primitive shelter — tents, made from materials that they found on their Gigirlah. Their food was taken from forest plants, which Nammu and Se’et knew well.
Immense herds comprised of innumerable herbivorous species ranged over the vast grassy and fertile plains.
In that epoch, the skies of Uraš were constantly overcast; the sun was never seen. Sa’am’s morale suffered severely in the gloom, a thing that he had to try to hide from his entourage. But there were moments of relief when the Namlú’u, the guardians of Uraš, made their regular appearances.
Guardians of Uraš
The following is quoted directly from Ádam Genisiš.
The guardians of Uraš are not solitary; they usually travel in groups of two or three individuals minimum. From their height of 1-1/2 GI (4.5 meters), we must have resembled so many Ukubi (monkeys) to them.
The combined sciences of the Kadištu has provided them with a semi-etheric body without compare. This, aided by an interaction that was to me completely unknown, permitted them to change tonality and to evolve from the 7th to the 3rd dimension with no difficulty. This etheric envelope of a pearly violet-rose tint seemed to reflect the divine essence of the Original Source.
The Namlú’u never opened their mouth to speak; they systematically used the Kinsag (telepathy). They are highly cultivated and know numerous dialects, among them the Emešŕ of our priestesses.
From the beginning, I was able to observe that, to displace themselves inter dimensionally, the Namlú’u seemed to use the field of Turzalag (tachyons) that forms the principal structure of the matter of the timeless vortices. We ourselves use the Turzalag field, but only for point-to-point superluminal travel.
When they descended into the KI, each Namlú’u group functioned to guard a specific terrain. Once their mission was accomplished, the Namlú’u sometimes came to meet us.
Mam and I had noticed that our Anunna had problems tolerating their presence. The guardians of Uraš were reputed to be able to detect the thoughts of others. When they sensed trouble or danger, the Namlú’u took on a reddish tint. How many times had they changed color in the company of certain of us!
The etheric body of the Namlú’u is stupefying. It shines constantly and through its transparency one sees the entire energetic system that irrigates it with light, that which we call the Nadi [Decoder]. Every living being possesses this system that connects us to the Source.
One day, my mother carefully related to me the details of the doctrine of the Abgal of Gagsisá (Sirius). She explained to me that the system of Nadis allows the Pŕranna [Decoder] to flow back and forth harmoniously. She was referring to the vital energy that the Gina’abul prefer to call Niama.
The energy of Pŕranna is unknown to my Kuku (ancestors); only certain of our priestesses know of its existence and mechanism. It seems to be a sort of opposite face of the Niama. According to the force of will exercised and the speed with which it is passed through the Šagra (chakras), the Pŕranna can open perceptions beyond our conventional notions.
Mam revealed to me that the semi-etheric body of the Namlú’u is not the only element that they possess for adjusting their tonality; their great secret is their use of the Pŕranna. The Namlú’u are veritable energy centers for directing molecular expansion — an expansion realized through the perfect interaction of the Pŕranna, the Šagra, and the Kundalini, which permits them to place in action their individual field of light.
This field of light, issuing directly from the chain reaction effected on the atomic particles of the body, permits any organic form to transform itself into a vehicle of ascension. My mother calls this expansive action the Merkaba.
Nammu indicated to me that every living thing that possesses a physical body is surrounded by this invisible force. “Each living organic body is attuned to different realities; only those beings chained to the KIGAL density are unable to render an account of it,” she stated emphatically.
The Merkaba is constituted of a field of counter-rotating light that links forms to the different levels of reality. By this means, it sometimes happens that certain objects find themselves in several dimensions simultaneously. In awakening their Merkaba, the Namlú’u transform themselves into super-luminous beings to whom the notions of past, present, and future do not exist in the way they do for us. I still think today that the KI density of this planet is no stranger to that since it is so unusual in relation to others in which I have evolved up to the present.
The Namlú’u possess an absolute mastery of their Šagra (chakras), which permits them to communicate together instantaneously. They can dialogue with forms of life other than their own. This was in any event that which Nammu had revealed to me, but I have never yet, even for one instant, succeeded in communicating with them other than by simple gestures.
The Namlú’u have no leader. They form a collective community of the first order; a social unity — a single essence!
Parks provides more discussion concerning the Namlú’u in his book, Ádam Genisiš.
“Barag (sovereign) Enki, the Nungal have been stricken with a grave malady totally unknown!”
Mam, Sé’et and I took a Gigirlah and departed the nature reserve of the Abzu. We were frozen in silence until our arrival. Sé’et clasped my arm tightly before descending.
This scene will haunt me for eternity. The Anunna, frightened, were huddled one against the other at the edge of the encampment. From the sloughed-off skins on the ground, I deduced that my children had just entered their period of Gibil’ásu (renewal of the skin).
Some Amašutum were gathering skins, which they placed into boxes. This gesture had appeared to me totally bizarre in Mulmul, but was no longer as Nammu had explained to me that the Gina’abul skins served the Amašutum as an acidic factor to feed the crystals of their Gigirlah.
Most of the Nungal had taken refuge under the large main tent, while the priestesses incessantly came and went. We erupted suddenly among them. The Amašutum were like a herd; we blocked their path. We opened a passage and discovered to our stupefaction the cause of this turmoil. Sé’et took one jump and locked herself onto our mother and me. Facing us, some wailing Nungal were squatting on the ground, trying clumsily to hide their faces behind their arms. Their skin was totally white and practically devoid of scales! Was this a genetic anomaly? Mamitu leaned calmly toward the one between them and said: “There is no cause for concern, these are Babbar (albinos); they are of the Imdugud variety!”
Royal blood flowed in the veins of my Alagní (clones). The unfathomable discovery shook me from head to toe. A murmur of surprise ran through the Amašutum. The news went through the colony like a wave out of nowhere. In the blink of an eye, I became the focus of the Nindigir’s (priestesses’) regard. My mother’s barely controlled amusement and the sheepish pair of my sister embarrassed me profoundly.
Seeing me totally disconcerted, my progenitor daily thrust at me: “How were you able to give me confidence in you? One must never clone from unknown material! Your lack of attention kept you from noticing that it is I who behind your back selected the genetic material of the Nungal. You are from now on associated with this production. I hope that this humiliation will teach you a lesson…”
This was one of the greatest lessons of my life! To better my creator [An] and to flatter my ego, I had decided to produce as quickly as possible Alagní (clones) who would have offended him. To accomplish this and because of my insistence, Mam and I retained the genetic material of an “enhanced Šutum” who belonged, so to speak, to Abzu-Abba, our ancient king. Mam had seriously duped me by choosing genetic material whose identity she must have known perfectly well. Had she perhaps even changed the labels that accompanied the cells behind my back?
This incident placed me face to face with my responsibilities. My experiences with cloning had been up to now slightly hazardous. From now on, I determined to myself to never fail again and make myself ridiculous before my people. Nudimmud (the cloner) was the first of my surnames; I must in the future honor it as much as possible.
Hudili, my right arm, came to retrieve me. Our eyes were moist. Myself by my anger and his by emotion. He knew how, as always, to find the correct words: “Am (Lord), you have given us the most beautiful of gifts. Royal blood flows in our veins. Perhaps we will be the instrument of reconciliation of the Gina’abul?”
Sé’et, Crystals, Dim’mege
During much of this early period, Sé’et was out in the forests, observing the wildlife or conducting experiments. Sé’et, you will recall, was the Amašutum priestess who had been rescued by Sa’am on several occasions. She was devoted to Nammu and hoped to become her equal someday in terms of her knowledge, science, and leadership.
Sé’et, as Parks describes her, was a very very charming female, and Sa’am was strongly attracted to her. While she was said to be Sa’am’s “sister”, this may have meant nothing more than that they were each created by Nammu. That was her opinion of the matter.
The developing relationship between Sa’am and Sé’et bears watching, as it eventually becomes one of the most important elements, if not the most important, in Parks’ story and perhaps in our own history.
There was frequent concern over Sé’et in this period because she resisted carrying the crystals that were universally used for communications, and so Sa’am was often required to go out and search for her.
Those crystals were a highly important technology. Today we admire natural crystals for their beauty; we play with them, sell them at fairs and shows, and try to “meditate” on them. However, most people would be hard-pressed to demonstrate that the crystals that we have are anything other than inert.
Yet ancient documents and scriptures are filled with references to special stones that have great capabilities, not only to perform energetic operations on other objects, or possibly to store and replay information, but also for communications — long range and even sort of interdimensional, as in communicating with the “gods”.
Parks cites and discusses a number of references concerning these matters.
We have our own “crystal technology”, if you will, in terms of micro-miniaturized solid-state information-processing devices. We do not yet, as far as I know, have any crystal technology that in itself can communicate over long distances. Perhaps this is something to watch for.
Thanks to the use of their crystals, the band of Life-Designers were not oblivious to the progress of the war that had brought them to Uraš. They knew that the Ušumgal/Anunna were consolidating their hold over Ti-ama-te, and that this idyllic little adventure in the forest would soon have to end.
The molting of the Nungal was the precipitate cause of the group’s pulling up stakes and going to the gates of Šŕlim, “City of Eternity”, the capital of the Abzu. Misunderstandings needed to be cleared up, as the Sa’am’s Nungal appeared to be Babbar, who would have been anything but welcome in Šŕlim. After some highly interesting interaction, all was clarified, and the entire group was admitted to royal quarters where they were to be housed.
It was pointed out that Sa’am/Enki was after all the Barag (King) of all the Abzus, including this one. In theory, Queen Dim’mege was his subject. In actuality, there were delicate adjustments to be made. During all the discussion, Dim’mege showed remarkable foresight: she knew the lords from the Duků would quickly achieve control over the Earth, but by forming a powerful alliance with Sa’am, and with their mastery of agriculture and the needed equipment that they owned, they might retain some control over the situation.
“…I rightly wish to see your Kuku wallowing at my feet. You, like me, do not wish to see these lots profit from the riches of the Abzu. I, therefore, claim responsibility for the Mášanše (cattle) and the ensemble of the Ádam (animals) who will be tasked with assisting the Gina’abul of Duků in their works of labor.”
One should add, she also wished to become Sa’am’s lover.
Nunkiga, Station on the Edin
Although there was much to appreciate in the Abzu, Sa’am became restless there, and wished to construct a retreat for himself on the outer surface. Since the choice of a location for a new development was always dictated by the availability of Dirannas (Stargates), Mamitu indicated a particular spot with an exceptional concentration of them. It appeared to be a large “Edin” well “west” (east) of Kankala (Africa). (Edin or Eden = plain in Sumerian; the connection with the biblical Eden will be seen in due course.)
Sa’am made some expeditions to the area and selected a place that had two medium-sized Dirannas. It was situated right in the middle of the vast “Edin”.
It seemed dangerous to bring the Nungal out there to perform the laborious work of setting up the station, so Sa’am turned to the forty Anunna that were with them. Though it is always difficult to get any work out of Anunna, thirty of them — those of double polarity — took a real interest in the task.
Mamitu and Sé’et went along to advise on establishing a livestock facility. The station would need to sustain at least sixty persons and a flock of sheep would provide milk for them. For this reason, they named the place Nunkiga*, “the Noble Place of Milk”.
In stages, they created a small farm for raising fruits and vegetables.
* NUN-KI-GA is the first name given to the holy city of Enki. One finds it so designated on the most ancient clay tablets, and later in the form ERIDUG [Decoder].
Ukubi of Sínsal
We departed the Abzu and passed over the broad mountains bordering the northern [southern] hemisphere and its gigantic continent where the the Ama’argi maintain bases. Our craft crossed the northern [southern] ocean to reach Kankala. This land was like an immense abandoned garden. We followed a long strip of vegetation to reach the country of Sínsal [the Rift Valley].
Different types of Savannah unrolled one after the other, passing from powdery ochre to dense green. The acacias were and still are the kings in Kankala. The landscape changed when we attained the Ukubi reserve. Volcanoes and lakes dotted the eternal valley.
An incalculable number of Ukubi inhabited these regions. We landed on the high plateau of the reserve. The site was a maze of valleys and mountains. Mam informed us that more than 200 million individuals had lived in Sínsal, but that the figure must be lower now due to the numbers were taken by the Ušum (dragons).
Our vessel frightened the natives and the local fauna. We had landed near a small isolated village on the edge of a watery plain. Smoke rose from huts, from which I presumed that the Ukubi had domesticated fire. The dwellings were constructed of branches supported by stones. I stepped into one of them and noted some stone tools that were stored there. Cowhides covered the floor. Near the fire, dead branches and dried herbs seemed fated to feed the “incandescent mystery”.
I rejoined Nammu and Sé’et at the center of the village. Suddenly a female Ukubi with her infant in her arms came out of a hut and headed off in the direction of the plain below. “By the Source,” I exclaimed, “these are primitives, they are not simply Ádam (animals)!”
My remark was hardly pleasing to Mam who retorted drily, “The omnipresence of fear and emotion in their daily life chains them to matter. On that account, they are hardly more Ádam than you or me.”
…The wind began to turn, leading to a break in the natural murmuring. I knew this particular atmosphere. Mam, totally exalted, invited us to move rapidly down toward the valley. A bit farther, we caught a glimpse of a friendly-looking Ukubi family. Hands raised, they communicated with the Namlú’u. The “primitives” undulated from head to foot. The etheric beings stamped their feet in rhythm, creating a cyclic pounding sound. Sé’et and I were supplied by this strange custom. Nammu pricked her ears, counting the beats, finally stammering: “I don’t know this combination!”
Disconcerted, she seized the Gírkú from my waistband, passed her hand several times along the edge of the crystal and shouted: “Namlú’u-Ukubi — binary combination previously unknown!”
Our génitrice raised her arm and recorded the scene “on-the-fly”. The rhythm was constant, but it rose to power. It suddenly became giddying, disorienting, creating a sort of trance among the Ukubi. The Namlú’u began to turn their heads in cadence…
In the next moment, An’s fleet made its triumphant appearance on Uraš, having swept Ti-ama-te of its enemies. In that same moment, the Namlú’u vanished. This marked the first phase of their withdrawal from Ti-ama-te. Full and formal withdrawal occurred only a short time later.