Part 4





Anton Parks' Les Chroniques du Gírků is about Gina'abul culture if it is about anything. Every section of these Notes is similarly devoted to a description of one or another aspect of Gina'abul culture. Both the books and these Notes also treat with the liaisons between the Gina'abul and human cultures: how aspects of the one were transmitted to the other, and how one is a through-the-looking-glass version of the other, and how still other aspects have yet to be repeated or picked up by our own culture, though this may well occur in the future.

So that goal of Parks' work and these Notes would appear to have been taken care of. But actually there can't be enough said on this subject. The parallels are immense, yet easily overlooked because through the process of projection we unconsciously expect elements of human culture to be found in a nonhuman one, whether there had been contact or not.

Take for example the institution of "royalty": kings and queens ruling, living in palaces, sitting on thrones, being revered by the common individuals; all this is shared, and either this is due to confabulation of the author, or there has been an actual process of transmission.

The working hypothesis of these Notes of course, well supported by the author's brilliant language studies, is that the races and events described in Les Chroniques did and do exist.

In this section we will not be spending much time tracing the mechanism of transmission, as that is usually self-evident. Rather the purpose of this section is to collect significant bits of data from the books -- data that were not discussed elsewhere in the Notes and that someday may support a more disciplined approach to understanding this deep inter-species and inter-cultural contact.

We will treat the categories of culture in the order in which they first appear in the book and continue adding topics and information as they are encountered in further reading.

This section of the pages is very much under construction, and will probably be the last to be completed.



The Gina'abul have cities. While it may seem inescapable that any culture would need to have them, or at least any space-faring culture would, nothing should be assumed. But it appears that, just as with our own experience, there is compelling advantage to living and working in these clusters of activity. So the Gina'abul had cities and the cities had unique names and characters.

Note the past tense. The Gina'abul with whom Sa'am lived followed the path of their war to this solar system and to our planet after the destruction of the cities that Sa'am knew most intimately. Since Parks' recollections end at a point 2000 years ago, we may not have detailed information from this source about the state of extrasolar societies today.

Parks describes royal cities, and even royal planets, where of course the noble beings lived and from which they administered their realms. Within these cities, as suggested above, the royalty did dwell in palaces.

The pyramid building form was prominent in these places. Pyramids inspire admiration and awe.



Parks refers to several classes of craft for navigating Dirannas (stargates), conventional spaceflight, and travel around the planet.



This illustration by graphic artist D. Cassegrain forms part of the front cover of Le Secret des Etoiles Sombres. It depicts the Gina'abul lord An's monumental mothership, known as "the Uanna", in its historic departure from the Abzu (interior cavity) of the planet Duků in the Pleiades.

The Uanna was a combination palace and government headquarters, containing also the cloning laboratory in which Sa'am was created, and so many other things that it alone was sufficient to spearhead a war and launch a new civilization in Ti-ama-te, our solar system.

Discernible in this image, and much more clearly visible in its linked wallpaper-sized version on Anton Parks' website, is a fine grid-like texture on the ship's skin. This represents window openings at the scale with which the artist was working.



INÍUMA, a long-haul ship. Unlighted state.

INÍUMA, lighted.

Not nearly as large as the Uanna, but similar in form, the Iníuma are long-haul Gina'abul ships. They travel at very high speeds in space environments, but move slowly when near the ground.

Two images are provided here. Note that when traveling at high speed, exterior lights and windows are masked. When near the ground, various lighted bands, spotlights, and windows are generally seen on their exteriors... although not necessarily so. Sometimes these remain concealed.

The Iníuma generate their own interior artificial gravitational fields, vertically aligned.



The Gigirlah are smaller saucer-shaped craft that can manage spaceflight but are generally used for shorter-range applications. They can make use of Dirannas, and in fact Sa'am and his party came to Uraš in Sa'am's Gigirlah via a Diranna. They are ubiquitous, used by many civilizations.

The central bulge is, as you may imagine, the passenger compartment. This ship exhibits a light halo when in operation.



Tumua (TUMU-Á. In Sumerian: "force of the wind". Also TUMU2-Á: "transport with the wind") are Ama'argi personal craft, indigenous to Uraš.

This original Ama'argi technology (see Races and Ama'argi), developed in the Abzu, was eventually adopted by the Ušumgal-Anunnaki when the Ama'argi females joined the colony at Kharsag to form families with the Anunnaki, as described in Ádam Genisiš.

Eventually these craft could be found scattered over the entire globe, in the hands of high Earthly dignitaries undoubtedly in service to the Gina'abul "gods".

There is a page on the Open SETI website, slightly tongue-in-cheek because of the way the illustration is handled, devoted to The Istanbul Object, an artifact that is kept in the Museum of Archaeology in Istanbul.

In fact, the artifact is according to Parks an excellent rendering in stone of a Tumua, complete with a pilot (whose head has been lost). In many ways the object resembles the famous carving from Palenque shown above.

Although they had an open-cockpit, even moped-like, design, these craft could fly at high altitudes in the atmosphere. Oxygen was provided for the pilot. Notice the device reaching to the pilot's nose in the Palenque image.

TUMUA. A work in progress; a pilot and details to be added. According to Parks, many variations of these craft were in use, so we perhaps have license to experiment. These sport photon rockets.

This craft features an electrostatic attitude control system consisting of eight surfaces on four disks. Varying charges are emitted from these surfaces to achieve any desired combination of pitch, bank, and yaw torques - though these are not intrinsic to flight maneuvers, as this is not an aerodynamic flyer. Overall charge neutrality is maintained via electrodes in the photon cone. (Or cones. Some versions seemed to have a cluster of three cones, slightly diverging.)

This type of apparatus is a sort of "large flying motorcycle", but not made to leave the Earth (or at least its atmosphere). I have the "memory" that it was very fast, but doubtless not as fast as a rocket or an apparatus of that type...

Employing antigravity, this little vessel could stabilize itself in the air and hover in place...

The energy was supplied by a crystal. I remember when Sa'am traveled three times around the planet in several days without stopping, but at the end of the trip he had completely depleted and shattered the crystal that had furnished the energy to the little vessel.



Parks gives several examples of his lover and mother's dress at various significant times.

Here is one:

On the momentous occasion of Mamítu-Nammu's arrival at Ankida to confer on the creation of two new races, the illustrious priestess -- Grand Designer of Life on Uraš (Earth) - descended with her retinue from her Gigirlah, attired as befits the highest royalty.


A magnificent emerald girded her forehead. She wore a skirt embroidered with golden threads, tinted with the royal color of the Amašutum -- the green color scale of the Uga-Muš (People of the Serpent) -- ornamented with the symbol of the two intertwined serpents.

Uga-Muš was the name that the Kadištu had given to the ensemble of Amašutum and to the priestesses who labored far from our home, "for the glory of our race."


War (1)

Karma One: In Volume One as well as Volume Two, you describe a conflict of [galactic] proportions between several extraterrestrial races, in reality two major dispositions, one of masculine polarity and the other feminine: the Ušumgal of royal descent, in fact, who believe themselves to be the high reptilian hierarchy, composed of seven rulers (Anšar, An, Lahmu etc...) and their princely and warrior caste the Anunna, pursue with an implacable hatred the other reptilian lines who come from another constellation: the Kingú-Babbar, originally from Draco, and the queen Tiamata who was however, Ušumgal.


The Ušumgal aristocracy comes from the constellation of Lyra and governs the Gina'abul reptilians established in Ursa Major.


Why such hatred and conflict? What are the consequences of this antediluvian conflict in our lives today?

Anton Parks: It is always the same story: that of sectarianism, religious fanaticism, and racism. These behaviors and doctrines are not proper only to the Earth; they are found elsewhere and even among the most evolved peoples of our universe.

The war to which you refer doubtlessly continues. The conflict between the Ušumgal and Kingú royals has endured for millennia. It goes all the way back to the very origin of the Ušumgal.


This race seems to have been cloned in very distant times by the Kingú-Babbar (the royal albinos), but the Ušumgal cannot grasp this for reasons that are too remote in time and which are not even part of the space-time that relates to the episodes that I have received.

The Ušumgal are pretentious and very arrogant; this is without doubt related to their great size that surpasses that of the other breeds making up the Gina'abul family.

The female Gina'abul find themselves in the middle of these quarrels and it has fallen to them at times, as Kadištu (Designers of Life), to repair the wreckage caused by each of the two parties.

The conflicts that directly comprise the part of the story that occupies us relate to the creation of the Anunna and the plot revolving around that. Queen Tiamata rebelled when the learned of this conspiracy and she went to war against her Ušumgal children with the aid of the Kingú…


Please refer to Worlds for information about the places mentioned in this narrative.

This section could have been titled "History." That is because most of the Gina'abul history covered in Parks' work is the history of their war. Or it could have been titled "Gender," because the war was truly a "battle of the sexes."

This may sound odd. War on Earth has been about geopolitics, or it may have seemed to be about religion and ideologies, but this may be because geopolitical groups were divided on religious or ideological lines.

Among the Gina'abul, some sub-races are of single gender; hence race wars are also often gender wars.

Ultimately war is always about power, and in the Gina'abul, the genders have their unique powers. Or one could say that gender is a unique source of special powers, and these powers are jealously guarded (by the females) or sought after (by the males).

Why are these powers in the sexes not so obvious on Earth? It would appear that we were not bred to have them. But even here there is the same line of differentiation: cold, power-hungry men, oriented to technology, vs. women who are generally more measured or balanced.

As mentioned earlier, the female Gina'abul (Amašutum) protect themselves from the males by separating themselves from them. That created the tensions that led to bloody conflicts.

Here, loosely extracted and translated from Parks' first book (p. 200 in the 2nd Edition), and slightly clarified via private communication from Anton Parks, is Mamitu-Nammu describing these events to Sa'am:

"You must know that your Kuku [ancestors] are always seen as the first-born among the Gina'abul because they are larger than the Kingú. It is an ancient and futile quarrel between your Kuku and the Kingú, because we all know that the original birthplace of our race is Ušu and that the Ušumgal were created by the great Kingú, the Kingú-Babbar (albino Kingú), in times so distant that they are lost in the egocentric memory of your Kuku.

"Thousands of years ago, we (the female Gina'abul, Amašutum) lived in Urbar'ra (Lyra) with the Sukkal, the Mušgir, the Ušumgal, and some Kingú [see Races] -- the latter forming the royal race of Ušu (Draco), which is the Gina'abul's place of origin. The Ušumgal and the Kingú ruled in these places but were not in the majority.

The Mušgir were far more numerous and constituted an ambitious race who wished to make the females sexual objects at their convenience. These reprehensible beings were envious of our physical immortality and the divine force that we possess, so they got it into their heads to dominate us.

"A split occurred over this. The Kingú traitorously abandoned us and returned to the Gina'abul colonies of Ušu (Draco). [This was not completely true. A minority of them went to Te (Aquila), and Mamitu-Nammu was concealing this fact. Her reason is explained in Adam Genisis.]

"The Ušumgal have a horror of the Kingú, their creators, because of this abandonment.

"Once the Kingú left, the Ušumgal joined with the Mušgir, in opposition to us (Amašutum), in a conflict whose "stake" was the domination of males over females and the possession of our feminine power. This war resulted in our being imprisoned by the Mušgir, who forced us to create for them a more docile and submissive female race in order to steal our powers.

As to the Sukkal, they came to the aid of the Amašutum at first, but withdrew when the Amašutum began to employ violent means to protect themselves. Being Kadištu, the Sukkal are unable to participate in conflicts....

But we have gone too far with this violence and numerous among us bitterly regret it. We have responded to repression with repression.... Battling against males, we have not had the hindsight to perceive that we have transformed ourselves into the image of that against which we fought, and of which we had horror. This is doubtless one of the reasons for which your creator (An) has hardly any liking for us."

That remark was key in this story, and also in our human history, because An was creating the race of Anunna and a new race of Mušgir, both of whom later came to our solar system and defeated the Amašutum who had a colony here. That in turn led to our ages-long struggle between patriarchy and remnants of the ancient Goddess religions.

There follows a description of the horrors that were perpetrated on the females in detention centers that were set up by the males. Of particular significance, in view of certain dark practices that persist even in our modern day, of how the males took nourishment from the emotions of the terrified females. Through these means the males attempted to gain immortality and the females' entire body of knowledge.

This and the remainder of Mamitu-Nammu's discussion with Sa'am can be found in Book 1, Le Secret.

The "Great War" to which these events led, which had as its "stake" the domination of males over females and the possession of the feminine power, and which opposed the Ušumgal and the Mušgir against the ancient Amašutum race, had its culmination in the Ubšu'ukkinna (Maia) star system of Mulmul (the Pleiades). This senseless war had no victor. Practically all the Amašutum were annihilated, and virtually all the Ušumgal.

Some Měmínu and Mušgir survived.

The Kadištu had isolated themselves from the conflict, but at the end of hostilities with the assistance of the Sukkal (see Races), they drove out of Mulmul the last Mušgir recalcitrants. Only the Měmínu were allowed to remain in Mulmul, under the condition that they respect new decrees. While hardly benevolent, the Měmínu have always been on the side of the dominant authority. Numerous of them found refuge there in Mulmul

The only Ušumgal survivors of this conflict were Abzu-Abba and his offspring Lahmu and Lahamu (plus Tiamata, considered as an Ušumgal by her liaison with Abzu-Abba). They had been protected and removed from the conflicts, to the system Ubšu'ukkinna in Mulmul, by the Měmínu because they were great cloners, at least the best among the Ušumgal race. They were the last survivors of the royal race of Urbar'ra (Lyra).

Abzu-Abba had cloned Lahmu and Lahamu on the planet Duků (in Ubšu'ukkinna) with genetic material from the then future queen Tiamata with whom he had illicit relations; that is to say not in conformity with the recent laws of Urbar'ra (Lyra), voted just before the "Great War", that forbade all closeness between the two sexes. Lahmu and Lahamu were considered to have been cloned illegally.

Anshar and Kishar were created subsequently on Duků. They appropriated for themselves this location/region/venue that belonged to the Amašutum. Subsequently, the Ubšu'ukkinna system and the Duku were assigned to Anshar according to the laws of patriarchy in force among the Gina'abul. Park thinks that An was then created in Anduruna, where the Ushumgal had just established themselves in Margid'da. An also possessed rights in Ubšu'ukkinna; it is the reason the Anunna were created there. Of course the war between the male and female branches of the Gina'abul had not ended. The genealogy chart will help you to understand the lines of descent leading to the personages responsible for its next outbreak.

Continue in the chart for the genealogy of An and Ninmah, creators of the Anunna, and Sa'am and Mamitu-Nammu, creators of the Nungal.

Refer to Races for a discussion of the purpose and characteristics of the Anunna and Nungal races.


Initiations (1)

Quoting from the Karmapolis [K1] Interview:

"The 'terrestrial' reptilians like the Anunnaki [Anunna who took refuge in our solar system, an important event in Le Secret that will eventually be described in these Notes], or their direct descendants need to absorb the 'base' energy that humans can emit when they have fear, for the simple reason that the terrestrial frequency (KI = 3rd dimension, see Dimensions) is higher on Earth than on the different worlds that they occupy in the galaxy. Don't forget that the Anunna arrived on the Earth by chance. They had great difficulty in adapting to it. Since their arrival on Earth, the Anunna and their consanguine acolytes have never ceased to carry out all sorts of manipulations to lower the frequency of the KI. The dominant caste of the Gina'abul males know nothing of the love that certain humans have integrated. The human being, even as diminished today, thus always represents a danger for this community.

"In Le Secret des Etoiles Sombres, I have explained in length and in depth the role of the woman, more precisely the role of the Gina'abul priestesses in the bosom of the reptilian community and the rapport that they maintain with the Life Designers of which they are a part. I detailed the feminine power that one calls on Earth 'Goddess energy.'

"Various groups of Gina'abul males, like the Mušgir and certain Ušumgal, effectively imprisoned the females to draw from them their power by force and by torture. This created a radical splitting of the Gina'abul that healed itself only when the Gina'abul females integrated with the Kadištu (Life Designers).

"Nevertheless, when some of these priestesses fell in with with the Anunna on the Earth, they did not systematically practice with them. Thus we find the episode in the garden of Genesis where Enki (the Serpent), who was at the service of the patriarchal Gina'abul order, met clandestinely the A-DAM, the 'colonized herd' (see Decoder), with the help of these strange females named Lilith. Lilith is in fact allied to the Source (the true God) and it is for this reason that she was 'demonized' by the religious organizations that incarnate the various patriarchal religions of the planet. We note that the gnostic ideology agrees with this, since according to them, the principles of good and evil are inverted on the Earth.

"The episode of the (hidden) initiation of man is not proper to the biblical Genesis but is found on numerous representations the world over, such as shown below on the Codex Borgia, Plate 57."

Codex Borgia Plate 57

A "Dark Star" priestess initiates a man into the knowledge of the sacred tree. The notion of "Dark Star" is expressed twice in this figure: first above where one clearly sees a star and its shaded side; second in each hand of the priestess where there appears a star and a jaguar (symbol of night). Note the lunar symbols on the priestess that evoke the sanctified menstrual fluid in the tantric rites of India.

Between the two personages are found two serpents who schematicize Idâ and Pingalâ, the two subtle currents of Kundalinî that permit the energy to rise along the vertebral column. As shown in the drawing, the ascension of these subtle currents offers the possibility to attain the world of the stars and the descending movement carries a "little death" figured by the skull placed in the pot or cup that symbolizes the first chakra named Muladhara in Sanscrit ("the place of the root"). (See Decoder.)

Several initiations are described in Le Secret des Etoiles Sombres.

In the most difficult and harrowing one -- related to the image above, as well as the title of the book -- Sa'am is given a poison that will surely kill him unless he finds the source of its antidote, which requires him to realize that there is an Emeša language that will decode the information that he needs.

Codex Borgia Plate 66"Look for the tree. Only the light of its trunk can save you. Eat the fruit of the tree. Otherwise the fire will devour you. Quench the fire with the fire."

The elements of the initiation are also illustrated in this Aztec painting. Examine the tree carefully and then think of the experience of Adam and Eve in the "Garden of Eden".

  • What was done there?

  • What was said?

  • Who was the teacher or advocate?

  • Who became irate?

Using his linguistic analytical method and the associations in various ancient languages, Parks demonstrates deep connections between the terms and concepts:
dark, night, dark being
mountain, mountain or hill as a place in the heavens or star or planet, burning
dark stars, dark and burning ones
ancient dark ones
trees, dark entities who inhabit stars and possess a certain energy... creative energy that brings life
Teol (Maya/Nahuatl name of Divine Creatress) = tree spirit, Christian Holy Spirit, Mother-Goddess, light that shines, light of the star, burning flower
clear, pure, shining

As a result of successfully undergoing this initiation, Sa'am is able to merge his noble Ušumgal heritage with the knowledge and powers of the Kadištu, and this gives him capabilities far beyond those of his creator, as well as the ability to operate an ancient technology that may be the means by which he was able to share his experiences with Anton Parks in our time.

Examine the images on the page: Tree Goddesses.

Much can be learned from Parks' discussions of these initiations. One of them carries the name Peš. From the Decoder listing for Peš, note the association with the fruit fig among the several sexual connotations of the various homonyms. This was the forbidden fruit of the tree -- the Dark Stars -- in high antiquity!

The Egyptian name for this fruit - Dabu - when decomposed as Sumerian phonemes, gives the concept of "powerful energy."

In ancient Egypt, the ficus sycomorus (Sycamore Fig) produced a reddish fruit that grew like wine grapes and was called "the flesh and the sap of the Goddess."

From Le Secret Note 49:

We know that the fig tree was in Egypt the symbol of fecundity. The Egyptians saw in the sycamore fig concentrations of the creative powers of primordial energy with which the Pharaoh was united...

This tree symbolizes the Egyptian goddess Hathor, called the Lady of the Sycamore; the Celestial Cow; the Lady of Life or even the Serpent Lady. To eat of the fruit of the sycamore fig amounted to ingesting the flesh and drinking the blood of the Goddess, that is to say, consuming her fruit.

A similar idea is found in the Kabbalistic doctrine in which it is said that the tree of life emanated from "the heavenly dew" which is the source of resurrection and regeneration.

The Latin traditions claim that the fig tree was considered impure and maleficent because its fruit, the fig, evoked a partially-open vulva (fica in Italian)!

One finds the fig tree as a symbol of the mother Goddess in numerous traditions, such as that of India. It is precisely under a sacred fig tree (ficus religiosa: bodhi/bo tree) that Buddha had the revelation of the true nature of earthly pain and the means of healing humanity from suffering.

The goddess-tree is also present in Italy; it is again she, in the form of a fig tree, who gathered at her feet Romulus and Remus (the future founders of Rome), before the Lupercal cave, and it is under her benevolent shadow that a she-wolf nursed the two babies and saved them from certain death.

The symbolism of this story is eye-popping: the latin term Luma (she-wolf) also means prostitute. In antiquity, the priestesses were assimilated to prostitutes as they transmitted the sacred energy and the royalty of the mother Goddess to future kings and princes. The she-wolf is in fact a prostitute, more precisely a human priestess who sustains the cult of the mother Goddess symbolized by the fig tree. Romulus and Remus had not been nursed by a she-wolf, but rather by a woman at the service of the religion of the Great Goddess!

In Genesis, Chapter 3, Verse 7, when Adam and Eve ate the fruits of the tree of knowledge, they felt compelled to hide themselves behind leaves of the tree of the garden which was none other than the symbolic representation of the fig: "As their eyes were opened and they knew that they were naked, they sewed fig leaves and made loincloths of them."

The Genesis Rabba, in Chapter 15 Part 7, brings some precision to the identity of the fig tree:

"From what species of fig is it? The species 'Daughter of Seven,' said Rabbi Avin, "named thus because it had brought to the world the seven days of mourning."

The number 7 possesses a sacred connotation around the world and particularly in Mesopotamia. It is not unrelated to the Pleiades that the Hopi Indians of Arizona call "The Seven Sisters," the constellation that they honor as being the place where the creative divinities reside.

See Decoder for the decompositions of the Sanskrit word Udumbara (a fig tree in India) showing its associations with a Goddess who can empower royalty.
The sycamore represents the cup of anointing oil in the religious offices of the ceremony of the Mahâvrata [great ascetic vows]. But the interesting thing, it serves equally to fabricate the throne on which the Vrâtya will sit during the ceremony. The Goddess has precisely the principle function to create the king and place him on a throne, because she carries the royalty of Heaven on the Earth. (Note: the Gina'abul-Sumerian language is multi-functional thanks to its numerous plays of words and homophones.)

As to the role of the female sovereign to whom belongs the royal authority that she distributes as she wishes, compare the Sumerian translation of Udumbara and the Irish tales where the young woman incarnating sovereignty offers the cup of immortality to her heroes.

Hathor in tree, fresco, tomb of SennedjemThe Egyptian goddess Hathor, a perfect model of the feminine principle, incarnates the radiant energy of perpetually renewable life. Numerous frescoes, like that of the tomb of Sennedjem, represent the goddess of the sycamore in the tree of life. She pours a vessel of water of life and presents her sacred fruits to the deceased, that they may nourish themselves and thus receive the benefit of eternal life.

The goddess Hathor represents the Mother, the universal matrix. She is the mother of gods and the wet-nurse of humanity. She is the central pillar, the tree of life, the holder of the functionality of Kundalini (the "ladder" that traverses the seven principal chakras through which one obtains illumination). She is thus the cosmic tree that connects Heaven and Earth, the link between the Source and humanity.

In China, the cosmic tree is called Kien-Mou, litt. "raised wood," and this decomposes [see Decoder] to "the place where the lords dwell." As you can see, it all fits!


As shown in the Decoder, the Greek sukomoros decodes by means of its Sumerian phonetic equivalent SUKU5MÚR-ÚŠ to the meaning haunches that distribute the blood.
The particle MÚR confounds with Sumerian MURUB4; the two share the same classical Sumerian Cuneiform sign and sense: "haunches, center, middle."

MURUB4 has a homophone MURUB which means "vulva, woman, or sexual attraction."

In playing with this word game of which the Gina'abul and Sumerians were very fond, the hidden sense of the Greek sukomoros would give equally "the woman (or the vulva) who distributes the blood."

Also see the Decoder for the Sumerian decomposition of the Latin sicomorus.

An extraordinary number of figurines representing the Mother-Goddess are regularly disinterred at sites around the world. They are generally in a squatting posture which, according to the official thesis, suggests childbirth, in keeping with the role of the Mother-Goddess who aids fertility and maternity. Now that you know the true hidden power of the Goddess, can you really believe that these statues all represent women ready to give birth?

One finds the same evocation in the Codex Borgia from the ancient Indians of Mexico. At the top of Plate 74 [not shown] is found a goddess, in full frontal view, squatting on an altar with a receptacle between her legs. Specialists see in her the representation of Tlazoltéotl, the goddess of the Earth and the moon, also named "Mother of all the Gods." The moon affects the periodic flow of women's blood and clearly symbolizes their menstrual cycle and the hidden knowledge of the Dark Stars.

In Greece, the Goddess Artemis, who is regularly represented in a tree, symbolizes as though by chance the moon! The sacred drink of the Aryan gods of India is called Soma, justifiably calling to mind the mythical plant from which is taken the nectar of immortality... and the moon.

Absolutely all the traditions of the world say the same thing. We add that on Plate 66 of the Codex Borgia [shown above] there is a tree possessing an opening that is easily identified with a vagina. From this opening comes a flow of blood. The roots of this tree have the form of a serpent's head.

German and Scandinavian mythology use the same symbolism in the sacred Yggdrasil, the tree of the world, the cosmic tree. [As with so many key words in diverse ancient languages, Parks' method of decomposition in terms of the Sumerian syllabary illuminates the meaning of this Icelandic name.]

Three ancient goddesses named Norne -- of which the triple temporal appearance (past, present, future) rules the course of ages and the destiny of Man -- live at the foot of Yggrasil. The three Nornes also symbolize the three phases of the moon: crescent, full, and waning. The three Nornes water the sacred tree from a fountain of youth named Source of the Earth, of which they are the guardians. Once again, full symbolism!


[Please examine the Decoder entry for Nornes.]
As with the Codex Borgia, the Scandinavian legend adds that at the foot of the tree are found serpents who gnaw the roots. One finds this same ideology in Iran, in the Hoama, tree of the world, itself gnawed by a lizard-serpent and placed on Mount Araiti. [As shown in the Decoder, Hoama decomposes to] "the mother-bird," supreme symbol of the Mother-Goddess and of the Holy Spirit!

As to the mountain Araiti, it decomposes to ARA4-ITI, meaning "marked or illumined by the moon."

We bathe "for the nth time" in full symbolism. The fact of finding serpents sucking the roots of the Aztec sacred tree, of the Scandinavian Yggrasil, and again of the Avestic Hoama demonstrates for us beyond the shadow of a doubt that priestesses symbolizing the Mother-Goddess, totally subject to the lunar cycles, were ruled by a caste of serpents on the Earth.

This conforms exactly with the Gnostic ideology which makes Sophia the slave of angels called archons. Numerous traditions have in common the fact that the serpent is held responsible for the menstrual cycle of females. We will go into the details of the serpent and the menstrual cycle in the second book, but it is quite evident that it relates to Judeo-Christian thinking which makes of the serpent the one who pushed Eve to reveal the secret of the celestial divinities to humanity...

Karma One: According to the Bible and the rabbinical writings, it is Samaël, "the fallen angel" [also see Wikipedia], known as the "serpent", who initiated humanity to the fruit of the Tree of Knowledge.

You endorse this doctrine, clarifying that it is Sa'am, alias Enki, the chief Gina'abul geneticist who cloned the sexual human workers and who instructed this new humanity in sexuality. He seem equally responsible for the sexual practice that leads to the raising of consciousness.

Can you add anything to this, and explain how it works?

Anton Parks: It is a vast subject that I touch on in my first book The Secret of the Dark Stars and that I clarify in Ádam Genisiš. The practice that permits spiritual elevation is called Tantrism in India. This action, combined with the practice of the mixing of fluids, brings an important transformation to the individual. The only requirement is to conduct this action with respect and uniquely with the person whom one loves profoundly.

I must point out that this is a "magical" proceeding, one that can be diverted if not realized in Unconditional Love!

I will detail here the subjects that I expose in my books and indicate the steps to follow.

Tantrism is a religious dialog between the man and the woman with the aim of realizing unity. In Tantrism, each female is a priestess in which is incarated the Goddess-Mother; a veritable avenue of access to the absolute.

The longer is the act, the more the sexuality is integrated into a spiritual framework, similar to the way of relaxation and yoga.

Tantric yoga assimilates, as an internal alchemy, the masculine and feminine principles of the human body.

The tantric sexual relation is the opposite of the "usual" sexual act in which the man seeks to attain his personal pleasure and his egoistic orgasm, imposing a relation often expeditious and uncaring for the woman who we know is multi-orgasmic.

Thanks to the practice of Tantrism, it is for the man to put himself at the vibratory level of the woman and to be able to make her vibrate in operating the seven principal chakras, and thus create an impulse that her partner can return to her.

The woman holds the divine rhythm, that of her wisdom; it is incumbent upon the man to be able to sit back on her in order to "sacrifice his primary impulses" in order to synchronize himself with the "Goddess".

Tantrism permits escaping the human condition and evading the bestiality that animates us, simply through a prolonged sexual orgasm, if possible, without seminal emission.

This sacred act has for its sole aim to bring us toward the divine, lauded by the gnostics as an inner knowledge, independent of all religious dogma, as they knew well:

"If you wish to discern the reality of this mystery, then you must perceive the marvelous levels of rapport which have taken place between male and female. [...] the mystery of the relations is executed in the greatest secret, so that the two sexes cannot be dishonored before those who do not approve of this reality. For them, the sexes are only for procreation. If the act is produced in the presence of those who do not comprehend this reality, it would appear totally laughable and unbelievable...".
Nag-Hammadi Manuscript Codex Asclepius (21-29), 6,8

This millennial practice corresponds to the sacred sexuality exercised in ancient times by the "Dark Stars" priestesses, and their followers in the sacred temples where the human priestesses of antiquity gave themselves to the sexual ritual of the Goddess-Mother. That this practice had been accomplished in the sanctuaries and that the priestesses coupled with unknowns matters little here. It was in other times and morals were not the same as today; we should carry no judgment on that.

There were equally spillovers such as orgies or other wayside practices; studies of those, and of contacts with the supernatural thanks to the ecstasies provoked and reinforced by black magic, adds nothing to our knowledge. As I have indicated, it is an act that can become dangerous if it is executed in a spirit of suggestion and dishonesty. One should know today, it is the true Tantrism, exercised by two in True Love, with the person whom one loves infinitely, that carries no risk; it procures, on the contrary, an infinity of things...

We add that it is also a way to recreate the lost unity, the androgyny that is rebuilt in each of us once the incarnation is achieved. It is why most of us search for our double, a sort of sister-soul, to consciously or unconsciously accomplish the ecstatic act and return in a way to "our home"...

The transformations are equally capable of clearing important blocks in the most frigid persons.

It is not for me to enumerate the benefit of these millennial acts that the ancients knew perfectly and which were ultimately reserved for rare individuals. The experience is for each of us proper to ourselves.

The tantric texts of India are not the only ones to express the need of the woman and man to reunite, to recreate the divine androgyne couple who can reproduce the unity and create a spiritual overture; a couple which, according to the tantric doctrine, can undertake at the sacral union to interchange the roles, the woman becoming the man and inversely:

"When Eve was in Adam, death did not exist. When she was separated from him, death survived. If she returns into him and he takes her into himself, death will again not exist".
Nag-Hammadi Manuscript Gospel According to Saint Philippe NH2, 3 68
In Sumerian the term Gěš-dů means "to have sexual rapport" and its homophone Giš-dů is translated as "to offer a sacrifice".

The analogy is remarkable, because in India the tantric initiatic texts often compare the sexual union to a sacrifice where, as I have evoked, the man must "sacrifice his impulses to make the Goddess vibrate"...

From [K2]:
Karma One: The two first volumes of The Chronicles of the Gírků make frequent reference to the menstrual cycle, to its importance, and to its power of healing and understanding, as the menses of the Amašutum and other feminine entities in the narrative are employed in sacred rituals. Strangely, one finds this custom in the ancient gnostic rituals that dedicated a certain cult to the eternal feminine.

On the other hand, in certain other ritual traditions or religions, particularly in "the religions of the Book"..., the woman is considered as impure during this period....

Why is there this taboo on females to the point of comparing them to sorceresses?

Parks: The female has been at the heart of a universal intrigue since the night of time. Her power has alarmed the "gods" of the different mythologies and has frightened the Church, because it is capable of liberating the human, who would no longer have need of the clergy for reassurance and the sense of being assisted.

The menses of human females have also been made the object of sacred and Hermetic rituals for reasons that one can well imagine.

Since we are among the great truths, let us examine the exact sense of the word "sorceress" in the language of the "gods". We will find there, as by enchantment, a fundamental theme that the Judeo-Christian religion has attempted to mask from the people.

The Sumerian term for sorceress is Míuš'zu. Its true translation, and the diverse interpretations that one could draw by virtue of the homophones of which the Sumerians were so fond will put us on the trail of a carefully hidden meaning.

The simple decomposition of MÍ-UŠ12-ZU gives "the woman of the wisdom-secretion" or "the woman of the knowledge-venom".

For 130 years Adam remained separated from his wife [...] because of the venom that he had just absorbed. When the venom had been depleted, he returned [to Eve].
The Zohar, Berechit 3, 55a
The Sumerian homophony game brings us yet more clarification without altering the original sense of the term. If we replace the UŠ12 with ÚŠ, we obtain MÍ-ÚŠ-ZU, "the woman of the wisdom blood", and with UŠ, MÍ-UŠ-ZU, "the woman who elevates the knowledge (or the wisdom)"

Before Christianity intervened, sorceresses were considered to be persons possessing the energy of the Goddess. The diverse possibilities of translation playing on the homophony of the language of the "gods" assures us that we are in the presence of a particular substance of which the females are the only ones to possess the secret.

Another element must be brought in to accomplish the sacred act, and this is very close to the alchemical tradition. If you have an absolute confidence in your partner and you love him or her infinitely, so that you share in all things with this person, then know that all is possible, including the sharing of menses and sperm:

The tree of knowledge of good and evil: why is it so designated? [...] It is because this tree takes its nourishment from two opposing sides and it recognizes them as when one eats the sweet and the bitter at the same time. As the substance is taken from two opposite directions, it is called "good and evil".
The Zohar, Berechit, 35a and 35b
The rabbis who compiled the texts of the Zohar knew very well of what they spoke. They understood that the allusion relates to sperm and menses, sperm representing "the good", and menses "the evil"!

Yahvé's taboo against the mixing of these "impure flows" is detailed in the Bible...

[See Leviticus, "Sexual Impurities", 15.]

...If these revelations seem strange, do not forget that our society is totally disconnected from the sacred and certain realities. Sex has been banalized and is sold today on street corners as vulgar merchandise for quick consummation.

The "genius" of man has never ceased to quest for more refined and perverse means of exploiting women for his immediate pleasure and the money that he can gain from them.

He even possesses the capacity to enjoy the suffering of his feminine double. He is without doubt the only animal (Á-DAM in Sumerian) capable of torturing and killing his neighbor for his own pleasure.

In distorting certain realities, the human being has been able to confine himself in a formatted world, totally the image of the perverse universe of the "evil archons" (reptilians) who are described in the gnostic texts and who have been able to pass for the true divinities of our universe. An existential shame accompanies the sense of the sacred, because sex is the center of the guilt inflicted by the bad "gods".

If the Sumerian "gods", transformed into a unique and universal God in a great majority of religions, had banned the sacred to the point where today this sacred has become a veritable marketplace, it is precisely in order to turn humanity away from the true reality which would permit him to raise himself. Most of you have no idea of the marvels that surround you.

You, who read these lines, if you have the joy of sharing your life with a person whom you love profoundly, you must understand that sex has nothing to do with a performance such as is presented to you by the media.

Sex is a connection of the heart, a fusion in true love...


War (2)

The information in the previous section helps to establish the nature and qualities of the Amašutum that were at the center of the Great War whose aftermath became the subject of Parks' narrative and ultimately led to our modern world situation.

The Great War had a biological basis, as mentioned earlier, and in this section we explore that aspect further.

Sa'am's initiation described above was called "Fire of ," being an Emešŕ word for "spider." The Decoder indicates several associations between "spider" and the Mother-Goddess among the Gina'abul and also the Hopi. The connection is explained to Sa'am by Mamitu:

"The Mušgir took from us our dignity but also our crops, because before becoming our enemies, they enjoyed a part of our harvest that we also shared with the Sukkal; we have always been major agriculturists. When we threw ourselves into war against them, the Mušgir, left to themselves and totally taken by surprise, found no other solution than to appropriate our plantations.

"Like us, the spider is a formidable warrior. If you place her in the field, she will relentlessly attack the ravaging parasites. The spider also undergoes periodic Gibil'lásu (renewal of the skin) and withdraws in the same manner that we do when we shed our skin. The spider is independent and can go for weeks without food or nourishment, just like the Amašutum.

"We have another point in common with the spider: venom. For a long time, before the Musgir, the original Amašutum prototype secreted a substance [the poison used in Sa'am's initiation] that numbs the senses and sickens.... We have determined the precise makeup of this material and can recreate it without difficulty.

"This fluid was produced and stored in a bulge hidden in the uterus of our illustrious ancestors. At that time, the Amašutum didn't deliver their young in the way that we are able to do it at times. If they wished to mother naturally, they produced an intermediate temporary matrix [an egg!] from which emerged an offspring. This famous fluid gave the possibility to the female to destroy at any moment her egg, as it was suitable or not to pursue the process of developing the embryo.

"We, the females, have always been immunized against this venom, but for you the males, this fluid degrades the chemical elements that establish the link-ups between the nerve endings and the muscles. Unhappily, at the epoch of the Mušgir, the majority of us did not secrete this fluid any more. If that had been the case, we would not have had to combat the Mušgir because the males never were able to distinguish between our Rasa [Decoder] and our poison.

"Why do we not secrete the poison now? Because a little before the creation of the Mušgir, we entered the confederation of the Kadištu thanks to our Sukkal allies. As divine Kadištu, we were no longer able to possess the poison. This weapon represented a danger to others and was totally incompatible with the function of a Designer of Life. From that time on, all Amašutum were deprived of this fluid at the time of clonage. Any who possessed the fluid cohabited with their new sisters, but could not be counted as Kadištu. Some of them succeeded in abusing the Mušgir and had eliminated some of them. Then these were counted as Amaš (savages)."

With lowered eyes and seeming embarrassment, Mamitu reports that all but a handful of these were massacred in the Great War.

"Among us, Tiamata is the sole survivor. After the war, the few survivors of the ancient race were specially integrated into the Kadištu."



At a certain point in the unfolding of the events in Parks' narrative, we find An and Ninmah busily cloning an army of Anunna (see Genealogy) on the planet Duků in the system of Ubšu'ukkinna (which we call Maia), a star in the Mulmul (Pleiades) cluster (see Worlds).

The Anunna were ostensibly created to defend the Amašutum against a mysterious enemy force, but that was a contrivance of An himself, whose real aim was to attack and destroy Tiamata and her Amašutum. In other words this was a revival of the Great War.

Sa'am was to be an instrument in An's plan, but due to his genetic heritage, his initiation, and other factors, he was rapidly becoming more than An had bargained for. (The truth is, Sa'am was a Kadištu and, as a soul, probably always had been.)

Sa'am shared his knowledge with Mamitu-Nammu, and the two of them alerted Tiamata to the situation. Tiamata's immediate response was to recall all Amašutum from Duků, where they had been running the plantations that provided An and the Anunna with the food that they required. On hearing of this, Sa'am asked Tiamata what would keep An from simply cloning the priestesses that he needed.

Her reply was surprising: he could not do it because it would be a violation of law.

Tiamata went on to explain that all of these cloned races had a control system built into their genetic structure that simply required them to obey certain laws or commandments that were handed down from time to time. Part of that system required that it be contained in any future cloned races. There simply was no getting around it (she said).

The second response of Tiamata, then, to the new threat, was to direct Mamitu-Nammu and Sa'am to devise a Didabbasar, or text of laws, commandments, and decrees to be delivered to Duků and established there.

A sensitive aspect of these laws was that they could not reveal that the Amašutum now understood what was being planned by An. They were kept general enough to avoid that, but they firmly placed the peoples of Duků into a position of client to Tiamata and the Amašutum, while also obligating the Amašutum to provide the support they needed for their existence. Not the means of support; just the support itself.

One of the more interesting of the laws is the decree that not only An, but Anšár and Kišár, co-creators of An (see Genealogy), are subject to ("united to" - which sheds light on their programming) the entire set, which was in part written by Sa'am, "The Prince Sa'am Nudimmud in the name of the People of the Ancient Serpent," An's own creature of only weeks before!

It is also very interesting that the Amašutum priestesses had wanted to examine Sa'am intensively in their laboratories before allowing him to co-author the set of laws, until Mamitu managed to convince them that Sa'am wasn't really the prototype of the Anunna that they had thought he was, but was of unique genetic makeup and therefore useless for their purposes.

Another highly significant decree reserves for "the People of the Ancient Serpent" (Amašutum) the right to create "Ádam (animals)" to assist the Gina'abul of Duků (under the direction of the Amašutum) in working the land, producing cereals and other nourishments.

Parks' delineates for us the laws to the best of his recollection. This Didabbasar is named Marduků, "that which is dispersed and applied in the Duků." Fifty in number, each law making up the Marduků is given its own name. The term Marduk designates the sovereign executive of the Marduků.

Readers will immediately think of the fifty names assumed by the Babylonian god Marduk as listed in the Enuma Elish. Parks of course acknowledges the parallel and unmasks Marduk in Adam Genisis.

The Marduků is, if you will, a covenant. One must reflect on the Ten Commandments and their peculiar attraction to followers of the patriarchal religions to this very day.

The fiftieth decree is poignant:

That by this ultimate commandment, a copy of the Marduků shall be deposited in the bosom of the stellar system of Ti-ama-te (the solar system), major seat of our universe. That a copy will be placed in the Abzu of the very holy Mulge ("the black star"), the retreat and rest place of the Kadištu who work in the system of Ti-ama-te at the service of the Namlú'u (the [original!] human beings) of Uraš (Earth) [see Genealogy, Races], also commonly named .

That Mulge ("the black star"), which occupies the heavenly crossroad of Ti-ama-te, shall be the receptacle of the Marduků and of the inscriptions of the Destinies. In the name of the Original Source, that the wisdom of the Marduků marks the entire system of Ti-ama-te and that it brings peace to our entire universe. For this reason, this commandment bears the name Sagmegar ("the repository at the head of the ME").

Thus shall it be - ME 50/3.

Note: the black star SAG-ME-GAR ("the repository at the head of the ME" ["ME" is defined as "crystals containing the Gina'abul art and laws".]) also bears the name Nibiru or Neberu in Babylonian.

Apparently Sagmegar is another name for Mulge, and this sacred place, the true identity of the popular Nibiru, that once marked our solar system as a symbol of peace for the entire universe, no longer exists.

What is the physical form of the Marduků?

The Marduků is inscribed on two massive plates of gold. Destinies, the arts and laws, are recorded on "optical disks of green quartz" -- the ME. ME were used in the development of the Marduků.

Now... visualize the scene in which Sa'am has brought the Didabbasar to Duků, to literally "lay down the law" to Ninmah, An, his creators Anšár and Kišár, and all the Anunna, thus binding them to the will or at least to the service of the Amašutum.

But Ninmah appears to have been expecting this! She orders an ornate box to be brought to receive the Didabbasar, says she will inspect the laws, and dismisses Sa'am and his party.

Then shortly after, in his encounter with Anšár (see Souls), Sa'am is told that he had been programmed to produce those laws in the first place, that they were thus expected and joyfully received, and will be used as a decoy to bring back the Amašutum who will now engage themselves in educating the Anunna and once again producing the foodstuffs that they so badly need.

You now bring us the solution that has been so long awaited. The Didabbasar that you have produced is but a decoy. Without having read it, I know its contents. It is the divine instrument that will accomplish our designs against the ancient protectionist politics of our adversaries. Do you not see that you blindly obey our supreme will? We thought that you had discovered that. Know that nothing nor any person can break your programming!
This little discussion does not do justice to the extent of the compromise created by the "decoy." It was the Amašutum who were utterly trapped, far from their home and unable to alert their queen, committed to building the agricultural infrastructure that would feed an enemy army of millions including a vast number of the hated and incredibly destructive Mušgir (see Races).

It will be seen that all these events led to the founding of the Earth civilization that we live with today.

Who indeed was fooling whom over those laws and the genetic software that was supposed to be controlled by them? Something had gone very wrong. Only the more responsible group turned out to have been compelled by them.

How might this be reflected in the uses of law in modern civilization?

Bottom line: An did not believe either in the laws created by the Amašutum nor in the primacy of the Amašutum themselves and the Kadištu -- the entire order that had prevailed since the end of the Great War between the Mušgir (dragons) and the ancient Amašutum race of the constellation Urbar'ra (Lyra). He wished to impose a system of patrimonial descent.

Sa'am states:

My creator was manifestly alienated, not knowing what was good; he was cut off from life, and detested it to the point of having created flesh and blood automata devoted to his service.

An and his [Anunna] acolytes did not know the Original Source. Or at least, they attached no importance to the Supreme Source of which Mam had spoken to me many times. This source of which we are all issued and who is honored by the ensemble of the Kadištu. They seemed to be completely misinformed as to the presence of a universal entity named "Original Source", creatrix of all things, rather taking themselves as the gods.

The enormity of the situation was there, under my eyes: the female and male Gina'abul did not practice the same religious system. The major breach that opposed them against one another was a war of belief and of cult!

Whatever the assessment of Sa'am's level of autonomy held by An and by Sa'am himself, Sa'am's development was not complete at that time. More transformations awaited him.

To learn how the Didabbasar became the foundation of the power of An and Enlil when they captured and colonized Ti-ama-te (our solar system), jump to Join Us (Align with Us) or Die.

An and Enlil, it should be noted, are the entities who postured as Yahvé (also known as Yahwe, Jehovah, God, etc.) for the benefit (i.e., the control) of their creation, the Ádam.


Initiations (2)

Another in the sequence of initiations described in Le Secret is the sacred marriage that takes place between Sa'am and Mamitu-Nammu after Sa'am has been made fully male through surgical intervention by Mamitu.

As an introduction to this topic, here is Parks' Note 70, providing some background:

The Egyptian papyri and Mesopotamian tablets attest that the different goddesses of ancient Egypt and Mesopotamia - identified with the Celestial Cows - transmitted their divinity and divine powers to kings through having sexual rapports with them. The king was invited to partake of the vital energy of the goddess in the sacred nuptial bed where he obtained immortality and became thus "the Bull of Heaven".

Likewise, the grand priestesses of antiquity, veritable incarnations of the Mother-Goddess on Earth, practiced the Hieros Gamos (sacred marriage). They chose a lover, considered as the son of the Mother-Goddess, and practiced with him "a sacred sexual union". Through this ritual, the man was at once metamorphosed into the spouse of the goddess and invested with the royal function. These rites were practiced as much in Sumer and Egypt as in classical Greece.

In the second Karmapolis interview [K2], Parks further describes this practice among the Mesopotamian cultures:
The Akkadian term Qadištu denotes "priestess of high rank," of which the Sumerian equivalent is NU-GIG, "the non-diseased" -- a title attributed to the goddess Isis...

One should know that in antiquity, the priestesses of high rank practiced sacred sexuality, which served to raise the frequency of the males by releasing the coiled serpent, the Kundalini.

The males of that epoch, in certain cultures such as the Mesopotamian, were able to honor or sanctify the Mother-Goddess and couple with her in the temples through the intermediary of the priestesses who represented her.

This act and the original term Kadištu or Qadištu are undoubtedly the source of the Hebrew Qodesch (to sanctify).

One well understands that Yahvé, the unique and jealous god, would not hear of this. This is why we find in the Bible all those heavy passages in which Yahvé imposes taboos against the "false gods," the cult of goddesses such as Ashérah. As we saw in Le Secret des Etoiles Sombres, the Kadištu (Elohim) are in conflict with the Ušumgal-Anunna authority that incarnates the patriarchal and authoritarian "god" found in the Bible under the appellation Yahvé.

Returning to the sacred marriage of Sa'am and Mamitu-Nammu, it's interesting that in the period leading up to this union, Sa'am is not impressed with the sanctification of his person that is supposed to result from it. For that matter, without having a male nature prior to his surgery, he has difficulty in appreciating the attraction of any kind of sexual activity. But Sa'am has his own agenda: to transmit the powers of the Ušumgal to Mamitu, which he knows will be essential to her security in the coming time of conflict.

For her part, Mamitu is offended by the prospect, which suggests she is not already adequate to any situation, and which furthermore seems to threaten a change in the nature of her being.

At any rate, the sacred marriage and the sacred union of Sa'am and Mamitu proceed. These acts are fully and lovingly described by Parks in Le Secret. To attempt to summarize them on this page would be a travesty. The passages have to be read in the original, or in any other language of translation when these become available. From them, and from Sa'am's reported impressions, we can gain some appreciation of what it was like to experience what for us today is a rather abstract idea that comes out of ancient lore.

A couple of notable events occur during these ceremonies. Sa'am experiences his first Gibil'lásu (shedding and renewal of the skin). Mamitu undergoes the process simultaneously as well. This was probably induced by a beverage that they drank, although they were apparently at the verge anyway.

We read about the "shining countenance" of these gods or reptilians. According to Parks, their new skin did glisten once they had dropped their old scales. Perhaps indeed this is the "shining."

And apparently Mamitu does receive the telepathic powers of Niama, as immediately after, she is able to communicate with Tiamata using the Gírků that she is about to give to Sa'am. Recall that Sa'am and Mamitu had traveled from Nalulkára via the timeless pathways to Ubšu'ukkinna to deliver the Didabbasar (set of laws) and to oversee the plantations there, only to find themselves trapped as pawns in An's war development program. With the aid of the Gírků, Mamitu is able to apprise Tiamata of the full situation.

Tiamata makes an instantaneous decision to strike with a massive force to "suppress" Sa'am's Kuku (ancestors), and all of An's forces, including the newly-cloned Anunna and the accursed Mušgir. She informs Mamitu that they will arrive within hours; that there will be no protection for Sa'am and Mamitu; and that the Kadištu have been plunged into crisis over this; they will not intervene and specifically will not offer any support to the Amašutum.

And thus the war that went on to overturn everything on the Earth, and whose results we live with to this very day, is about to begin.




Sa'am is afforded one brief interview with pure Kadištu beings before entering into the oncoming chaos. Two came to meet him in a strange and highly symbolic place. They are an Abgal from Gagsisá (Sirius) and a semi-etheric Ameli from the brilliant star Bun.

This is a conversation between beings who were superior - far superior - in every way to the Anunna race (known to us as Anunnaki) who went on to conquer our solar system and pose as gods, the distilled memory of whom informs all of the common human images and conceptions of God.

Yet it is striking that this conversation is not above the reach of some modern humans. People who have read and appreciated these pages will have no difficulty with the briefing Sa'am received. It is, in fact, with just a little abstraction, a briefing for all of us today.

Interestingly, the Kadištu arrive in a craft. A strange one to Sa'am's eyes but still quite "physical."

And what do you suppose is the greeting he receives? It is a practical request: "Use your crystal to realign yourself; otherwise we will be unable to approach you!"

The briefing itself is devoted to a preview and analysis of the events about to unfold. Here are some key points:


  • The contentious situation resulting from numerous discords among the Gina'abul is going to produce a material transformation in the perceptions of our universe. The administration and executive organization of the Kadištu will be temporarily [!] eclipsed in a part of this universe because of the upheaval being prepared by Tiamata.

  • We have tried to dissuade her, but her fear of again seeing the ancient Mušgir regime diffuses among you like a bacteria, blocking resonance with Wisdom. We cannot blame her for having assisted in the Great War and having seen of what the Mušgir are capable. However, the reign of animality lavished by a great majority of the Gina'abul species will dominate in the mastery of this sacred region of our universe that is now under the executive control of Tiamata. We cannot go against this predestination.

  • Your role in this chain of events is crucial. You will have to make numerous important decisions. We are not here to guide you in your choices. We are here to inform you that the greater part of the Gina'abul are locked in a prison of warped conceptions of the Source and suffer terribly from this.

  • While keeping in mind that there is no separation between you and yours, you must aid your brothers in overcoming their deficiency. That is one of the greatest missions that you gave yourself in incarnating among the Gina'abul....

  • Son of An, you are going to observe different forms of thoughts and experiment with the conditional and the unconditional. Never forget that you are the master of your incarnation. The narrow corridors that you have chosen to follow will help you to assimilate and to not dissociate the shadow and the light. The Amašutum incarnate this subtle association that involves the creation processes. They symbolize the direct link between the ANGAL (the highest) and the KIGAL (the lowest). They are actually in great danger, because the majority of your Kuku think that hatred and vengeance heal wrongs....

  • Rancor and incomprehension together nourish non-loving.... [But the] darkness of the ego is another aspect of Light, because it creates emotions that engender experiences that lead to the Source of the Light.

  • As long as bitterness continues to grow, the initiate will never break free. The initiate continues to hope in his ego and in his struggle against this bitterness. Only when he arrives at the limit of his possibilities does he finally take the road that will lead him toward the Light.

  • The initiate is constantly tested, yet he has faith in the Light, because he is himself light....

  • Will you brandish your weapon [the Gírků] to protect and save yourself or will you seek to go beyond your fears and penetrate the unfathomable? You must go beyond good and evil, beyond your fears; there is true Wisdom...

  • The apprentices of life and of the animal kingdom -- those whom we name the Gílimanna (Celestial Bestiary [see Decoder entry for Gílimanna]), as well as my ally here and yourself [Sa'am and one of the two Kadištu belong to the Abgal race], affiliated beings, and more precisely this new subrace named Anunna, are likely to establish a colonial authority based on servitude and dominance. These beings are unable to recognize the basic facts of social and karmic evolution, because they identify themselves as gods, which they are not yet. Doubtless the day will come when they will acquire eternity, but only when they have become conscious of the sacred that resides within themselves....

  • ...The code of this universe, that Tiamata understands perfectly, implies that immortality of the body is not acquired by genetic means, but rather by grace of the evolutionary processes of the soul. The Gina'abul clones' quest for immortality therefore will greatly complicate your mission. The Anunna must above all not know that which you have penetrated through your initiations, because they would take the sexual energy and use it as a means of domination and repression in the manner of the Mušgir. Look around you. Look at all this gold. [There was a prodigious amount of gold surrounding Sa'am at this moment.] This would satisfy the thirst for immortality of several regiments for a long time....

To which Sa'am begins to respond, saying that it lacks only several willing Amašutum. But at that moment, events signal the end of the interview.

Parks gives us a tantalizing hint of a subject of first magnitude importance, to be developed in Adam Genisis. But the astute reader will have already located supporting information on these pages.

There is one final bit of advice:

Your Queen has found allies among a minority of ourselves; our heart is torn. Do not underestimate her planned action, because her allies are terribly formidable and will not look out for you in the battle.

Combat will soon begin, my brother! It will send you far from here, to a place where you will meet with emotional experiences that will lead you to explore the depths of your identity. You have agreed to take the heavy responsibility to treat the ills of beings of your lineage. This task will force you to make difficult choices beginning today. These choices risk leading to other types of sufferings. You will be able to count only on yourself.

In incarnating among the Gina'abul, at this precise moment of their history, you have projected yourself into a universe where the mental suppresses the spirit and where the ego neutralizes Wisdom. Do not err by this combat. It is for you only to protect the Sacred in all its forms.

Quickly leave this place, time presses.



Your filiation with the Abgal of Gagsisá (Sirius) is beyond any doubt; it transpires as well physically as inwardly. Your weaknesses and clumsiness reflect the virtues of a being in motion. You carry within yourself the inner aptitudes proper to the Kadištu, which fascinate your Kuku. These are the same aptitudes that have made the Abgal the emissaries of choice in our galaxy and which permitted you to revive Mamitu's priestess [who had been struck down by Anšár and appeared dead] moments ago.

An Abgal such as yourself must carry the genetics of an illustrious Abgal. Your creator has doubtlessly assembled you in part from his genes, thanks to which you possess at once the physiognomy of certain of your Kuku and their aptitudes, but above all he has given you almost 65% of the characteristics of your blood Mother....

...who, she informs him, is Mamitu-Nammu.

We offer these selected bits of information from the book because, taken together, they will speak worlds about our own history.




The outbreak of war is horrible. In one short day, Tiamata and her allied forces completely overwhelm Duků, destroying all the cities and killing everyone in their path without mercy. Sa'am, Mamitu, and a party of Nungal and Nindigir make an escape via an underground passage leading from the city of Adhal to a rendezvous point on a sacred mountain, where they hope to find Sa'am's father, his Uanna, and a fleet of ships.

This passageway, explains Mamu, is sacred to the Amašutum priestesses. Their once-secret name for it is familiar to Egyptologists: the Duat.

We include here Parks' information about the Duat, not only because of its possible importance to Egyptology, but because it will play a central role in Parks' subsequent books, and will be seen to have a place in our modern world as well.

Mam explains:
The Duat was a domain in which the powers of the lower and higher regions were unified, a sort of inverted mirror in which the most sacred secrets were manifested. In this place, the body of a great Kadištu had been carefully interred in a way that permitted his soul to detach from the material world and rise toward the light. Before the burial of his body, the deceased Kadištu had undergone, in the mountain, the rite of the stargates that had permitted him to return to his original place in the heavens....

Notice, as shown in the Decoder entries for Duat and Duků (that key Pleiadian world), the particle DU6 represents both a cavern and a mound; this mound clearly evokes the celestial place of origins.

The Sumerian cosmogony names this celestial mountain DU6-KŮ, "the holy mound." The Egyptian Duat also suggests the idea of a double place, at once subterranean and celestial, both being territories sacred to the "gods."

The Egyptian funerary texts explain that at the heart of the terrestrial Duat flows the underground extension of the Nile, named Urenes (see Decoder). On this river circulates the divine bark that transports the body of the deceased king toward its tomb and the light.

The passageway on Duků contained an underground river as well...

At the bottom of the trench, 1 Gi (3 meters) of width separated us from the river. One by one, we dropped into the hollow, immersing ourselves in the underground stream. The liquid element had for me the most astonishing regenerative effect. I had the impression of having known this sensation for a very long time. My mother also seemed to appreciate this fortuitous moment. Beyond the fact that the purifying water rid me of the soils of combat, it seemed to cleanse my entire being....

We ran along the spring with its sparkling reflections. This river was going to lead us toward the mountain. The rocks embedded in the bottom of the watercourse, shone with a strange filtered light and illuminated the caverns. There were markings on the ground. Who had thought there were so many grottos and tunnels spreading out beneath the town?

Mam explained to us that the Duat incorporated the two ways of life. I understood them to be the way of water with luminous reflections and the way of the earth that we were following.

The way of water represented the Milky Way and indicated, to the north, the entrance of the mountain. Here were performed the rites of passage and the initiations into the knowledge of the soul.

These grottos symbolized the Primordial Chaos, the sanctum of the midwives whom Mam designated as the Gir [see Decoder]. In these passageways, pilgrimages and secret rites of regeneration were formerly practiced.

A strange inscription was graven on a wall. Mam pointed it out to me:

Son of the stars, we salute you,
You are our favorite.
We, Gíg (Dark Ones) and Gir bid you welcome.
We are those who encircle your secret.
The Holy Duat is your birthplace and your tomb.
In this place, we put you in the world in the morning
and bury you in the evening. In the morning, your choices bring you here,
in the place of the Mysteries.
When your Zišŕgál (incarnation) falls into our bosoms,
our hearts rejoice.
You, who are hidden beneath our veil and who know all our secrets,
We reassemble your members and your flesh
in the name of the One Source.
We create you in the image of the Sons of the Water.
Our entrails are your home and our flanks your garden.
We embrace your image when you enter into us,
We honor you when you go out from our thighs.
We are the wet-nurses who breastfeed you without ever weaning you.
When you suckle us, we embrace you and lick your entire body.
We lift you in our arms
and address to you the word of the glorifications.
You, who knew the riches of the soul, you are the gracious light
who illumines the lost ones. In the evening we bathe you and purify your body.
We, Giš (Dark Stars), grant you the funeral offering.
We, midwives and mourners, ease your soul
and implore you to leave this lifeless body.
The Mistresses of the Horizon reconnect you with the current that leads
to the hall of light and guides you to the heavenly country.
At the crack of dawn, you undergo the final eulogies and prayers.
Fly away like a bird tonight.
Allow the sky to clasp you in its arms,

Allow yourself to find your divine family.
The road that leads to this cannot be revealed.
We sanctify the emplacement of your body,
That illuminates the earthly and celestial Duat.
Tomorrow morning you will awaken among the living.
Glory to you, Son of the Water.

It became evident that the Gir of the Duat gave birth naturally to "elect" beings renowned beyond the frontiers of the Ubšu'ukkinna [the star Maia]. Why did our priestesses bury the dead while we had the custom of burning the bodies? My mother turned to the south and indicated to us that in this direction was hidden the tomb of a great Kadištu of singular name, doubtless one of the Sons of the Water of which the inscription spoke:

"These places are so ancient that they are filled with truth. Each of the fossil stones of light in the depths of the water had been carried by a Gir. Each Gir is a Nindigir capable of giving birth to a Kirišti [Decoder], but very few among them had the opportunity to produce such an event in the past," she confided to us.

The Nungal seemed to comprehend the sense of her points. This gave me the occasion to ask them why the Sukkal had been designated to complete their Kadištu initiation. They responded that when Tiamata had gotten wind of the designs of the Ušumgal, she had placed them into the hands of the Kadištu, who entrusted my children to the Sukkal who completed their initiation as life designers. Finally, it was the Kadištu who took the decision to send the Nungal to Mulmul [the Pleiades] to place them under the tutelage of their creators.

With heavy heart, I listened to the words of my children while dragging my feet through the water with the luminous stones. The intent of the Kadištu was clear: they had desired that the destiny of the Nungal be placed into the hands of Mam and myself. Ashamed to reveal to my offspring my lack of awareness of the subject, I questioned Mam on the role of the famous Sons of the Water, the Kirišti. My mother responded to me that I would find the explanation in Ugur, the crystal [Gírků] that she had given to me. I persisted and asked her why it was inscribed that the Gir practiced lamentations when they accompanied the body of the deceased.

One of my Nungal had listened to our conversation and allowed himself to reveal to me that the lamentations were practiced by the Gir with the aim of liberating the soul from its corpse. The lamentation permitted the soul to relax the tension accumulated in the course of its existence and to manifest that which the being would not have had the time to express while living or at the moment of its death.

The Nungal finished his commentary by giving me a good definition of a Kirišti:

"The Kirišti are sons of the Stars, Kadištu emissaries working for the Source. They never dissociate Gissu (shadow) from Zalag (light), and they work where these energies are disunited. Their work is not easy; it often happens that they are directly confronted by beings who separate Gissu from Zalag and who worship only the darkness."
The structure of this subterranean cavity had been fashioned in places by hands and not by nature. The very high vaulting built out of large stone blocks allowed the roots of the forest over our heads to penetrate sparsely.

We came out into a spacious cavity in which the watercourse became an enormous cistern, a sort of gigantic basin into which the water from the mountain poured before becoming a river once again. The basin water was strangely calm. Facing this reservoir were several chapels hewn geometrically into the rock, breaking up the façade. Their silhouette possessed a form to some degree pyramidal and highly elongated.

Candles burned in their depths....



Two Ways

The notion of the two ways is found in the Egyptian funerary text of the same name: the Book of the Two Ways is a coded esoteric text in the form of an initiatory itinerary whose purpose is to present a precise cartography of the subterranean necropolis of Rosetau (assimilated by Egyptologists to the beyond), sacred place traced by the ways of water and earth of Osiris.

The journey is long, sinuous, and scattered with obstacles, yet the formulas of the Book of the Two Ways allow the "opening of the way" and give the king the possibility of liberating his Ba (soul). All Egyptian funerary literature evokes the same finality: to regain the country of light and the heaven of the Goddess Nut -- the "celestial vault of the thousand souls."

The path taken by the king or his followers connects the tomb of Osiris to the Great Pyramid. In volume 3 we will speak of the very secret underground network of the Giza plateau (the terrestrial Duat) that proceeds well beyond Giza, as far as to Thebes, the location of the Valley of the Kings. I think this has been partly discovered by the Egyptian Supreme Council of Antiquities and has actually been the object of meticulous secret exploration....

The Amduat ("the book of that which is in the Duat") indicates that the Duat is under the Giza plateau, in the vicinity of the Great Pyramid, and is protected by a certain god Aker. Aker also guards the remains of Osiris following the ritual of resurrection conducted in the realm of Seker (Greek: pronounced Sokar or Sokaris) in the heart of the Great Pyramid.

The Egyptian traditions, such as the Texts of Shabaka, claim that the body of Osiris was secured in the "House of Seker." This secret place was not well specified by the various texts, but it seems clear that it was situated alongside the Sphinx.

Alternatively, Seker/Sokaris is not only a place but also a "god," often identified with Osiris himself.

Sokaris is a funerary "god," Master of Ro-Setau, which corresponds to the necropolis of Giza.

Seker/Sokaris is the king of the caverns and has the function of guiding the deceased and of protecting the dead king, such as Osiris. The Pyramid Texts (1657a-b) say that he is the god of the initiation and of the subterranean spaces where a part of the mystery of resurrection operates. All of the great religious centers of Egypt have consecrated chapels to him.

The root of Seker is associated with the verb skr: to offer, or to punish, which would have the same pronunciation. The connection between Osiris/Seker/Sokaris is all the more remarkable as Osiris himself was punished, offered... and resuscitated as Horus, "the child of light," on December 25 like the Christ.

Osiris is resuscitated by grace of the intervention of Aset (Isis, archetype of the Divine Mother) and Nebet-Hut (Nephtys), considered together as the great mourners who aided in his resurrection.

This resurrection of the soul takes place in the House of Seker where the Texts of Shabaka say that Osiris was kept in safety.

The Pyramid Texts and the Book of the Dead claim that the ritual of the divine resurrection can be performed successfully only when the gates of heaven are open. These gates which lead toward the region of light are four in number as in the representation of the Mysteries of Osiris and Isis in the tomb of Rekhmirę (18th dynasty)...


Several popular authors have associated these gates with four channels built into the Great Pyramid, claiming that they pointed to four particular stars at a certain point in the Earth's nutation cycle.

However, other researchers have found that the model simply does not work out.

Amduat 5th Hour
With all the elements that we have just revealed, there is no doubt that the House of Seker is found in the heart of the Great Pyramid of Giza and that it encompasses the so-called "King's chamber" and "Queen's chamber."

The House of Seker gives access not only to the gates of heaven but to the entrance to the Duat. The different funerary texts such as the Amduat, in the tomb of Thutmosis III, clearly show the House of Seker at the heart of a schematization of the pyramid. This pyramid (or mound) is surmounted by the head of Isis, and is called the flesh of Aset (Isis) that is on the sand of the House of Seker (Amduat 5th Hour, register 3, 374), which implies that the Great Pyramid, in the image of the primordial mound, represents the exclusive domain of Isis -- her flesh, to be precise -- and that it incorporates the dwelling-place of Seker, on which it is itself placed!

The ideology, according to which the Great Pyramid of Giza is the domain of Isis and of the mysterious feminine, is confirmed by the Egyptian term Mer (pyramid) that one meets again in the Sumerian MÉR (Serpent coiled upon itself), millennial symbol of the Mother-Goddess and of the eternal feminine.

The Decoder plumbs further meanings of MÉR.

The following is based on decompositions of Seker and Sokaris.

The docking quay will catch the attention of the specialist in Osirian myth. In effect, according to the ancient traditions transmitted by, among others, the Pyramid Texts (872a-c; 884a-b), the resurrection of the soul occurs in a place similar to a dock or quay, a springboard to the stars, which permits the soul of Osiris (or of the dead king assimilated to Osiris) to rise from its material envelope and vanquish death.

The goddesses Isis and Nephtys, after having mourned over the corpse of the "god", transform themselves into dock pilings/posts so that Osiris will not drift in the void and can reach, thanks to the celestial bark of Seker, to the region of light:

Isis weeps for you (Osiris),
Nephtys calls you,
The Great Docking Post (Isis) pushes aside the obstacle for you as Osiris in his suffering...
The Great Docking Post weeps for you as Osiris in his suffering. His bow line is held by Isis, his stern line by Nephtys...
The mourner as Isis calls you, the docking post as Nephtys calls you.
We hit the nail on the head in indicating that the name Isis, which is officially a Greek transcription of Esi, she who is on the throne, exists in Sumerian under the form ISIŠ2 or ISIŠ3, meaning respectively "lamentations" and "to weep"...
For those wondering why Egyptian gods and goddesses have appeared on these pages, we have to explain that a very large story is under development here; all will be made clear.


Sa'am and his party have struggled to reach and board a number of Gigirlah (ships) and have departed the area, headed for a stargate that will lead them through the timeless pathways to... where?

They have learned that Enlil, Sa'am's errant creation, has somehow drawn Tiamata away from her legions and is now in pursuit of her, accompanied by An, Sa'am's father, the rest of the Ušumgal, and a large number of Anunna. Mam telepathically receives the coordinates of the destination toward which all these beings are racing. When entered into the ship's navigational system, they learn for the first time where they are actually going.

It is Ti-ama-te! Our solar system, where Mamítu had labored long years on the planet Uraš (Earth) with her Life Designers, developing the magnificent first humans and many other life forms.

Mamítu is shocked to learn of this, and becomes disconsolate, because she knows that taking the war to Ti-ama-te is going to ruin everything. Here, Sa'am realizes that this outcome was foretold to him by the Kadištu in their briefing.

We describe here their exit from the stargate, their entry into the system of Ti-ama-te, and the conditions they found there at that time.

The fluid was on the point of solidifying when we began the great descent toward the heart of Ti-ama-te. What an awakening! A three-dimensional image of the exterior appeared on our circular screen. A gigantic planet with vaporous reflections captured our attention and progressively materialized around us. It possessed a medium-sized moon.

Mam informed me that the planet appeared to be Mulge -- the Black "Star" [Fr: Astre] -- the planet of the Kadištus.

I did not see any vessels. However, bright flashes dotted the surface. My mother explained that Mulge belonged to a class of planets that are surrounded by cold ionized gas clouds from which emerge lightning flashes. The weather was chaotic on Mulge and storms tormented the surface. Life there was not possible in the KIGAL dimension (see Dimensions) but it existed in the ANGAL and also in the Abzu of Mulge.

This planet clearly was not our destination, but the next one definitely was, as we shortly began a precipitous descent.

The plunge was awesome and much more demanding than when traveling on an Iníuma [see Stargates]. The effect reminded me of the hard accelerations of the Mú-u.

When we reached the three-dimensional barriers, the fluid liquefied. At this moment, we were ejected from the timeless path through a spatial Stargate and the liquid withdrew progressively, disappearing into the walls of the craft.

The holographic image projected on the circular visual screen presented to us a small planet with tints of bronze and dark blue where three-dimensional existence was sustainable. It was encircled by gunfire, supplied by our troops who had pursued our adversaries in their retreat. There was a violent glut of radio messages. They detailed the battle taking place beneath our feet. Our forces seemed to be everywhere and all were animated by the same murderous ardor.

I was finally face to face with Uraš, the planet where all the great galactic routes converged.

The forces of Tiamata had reassembled and were responding energetically to our attacks. My creator's Uanna cast its shadow onto an abyssal ocean.

UDU-IDIM-SA5 "little stockyard of the red wellspring" or "little stockyard of the subterranean waters of the red (planet)". It appears to be the Sumerian form of the name of the planet Mars.

We have seen that in Akkadian or rather in Emešŕ the more common name for Mars is Salbatánu that we have translated as "the matrix of the rations of the crown".

We made a circuit of the "star" without approaching it. I was surprised and asked my mother why she did not wish to take us down. She replied that the four of us were Designers of Life and that we would not take part in combat.

Mamítu revealed to us that it did not appear to be Uraš, but its granary, the planet Salbatánu (Mars). On this globe were produced and packed the food reserves for the use of the Amašutum of Mulge and of Uraš. (Gina'abul decomposition: SAL-BA-TÁN-U = "the matrix/womb of the rations of the crown")

We left the terrifying gunbattles of Salbatánu, directing ourselves to Uraš. The run proceeded in the traditional fashion, at a cruising speed, without use of the timeless tunnels. Several vessels with unknown silhouettes followed the same course as ours in a calm, yet troubling respect. My mother indicated to us that they appeared to be Kadištu craft, more precisely Amašutum of Ti-ama-te who did not wish to take part in the carnage.

As we advanced further toward our objective, more flying ships showed up. The little planet with the blue reflections took form progressively on our circular screen. An impressive ballet of Kadištu vessels turned around it, resembling a natural ring formed of rock and ice. The vessels of our Nindigir joined up with this strange procession. Our Gigirlah slipped into the metallic multitude and plunged into the dense atmosphere.

Past the many different cloud layers, we approached the precipitous terrain below. The mountains were infested with flying creatures with huge wings and long beaks. They flew along like the wind and we followed docilely.

Mam was euphoric; the battle did not seem to have touched Uraš.

We reached a broad steppe teeming with a multitude of animals with exotic forms.

"We have created here many varieties of animals that synthesize the different species found in our universe," explained Mam.

We saw gigantic quadrupeds with highly elongated vertebrae grazing on the vegetation, while curious dorsal appendages emerged from an inland sea. Here and there, the spectacle was at once familiar and strange. Mam added that Uraš was a sacred natural park for which the Kadištu collective had brought together its life-designing competencies in order to synthesize their millennial knowledge.

This sacred reserve was under the responsibility of the Namlú'u (human beings) [see Races].

Forests of gigantic trees bordered the valley toward which we were starting our descent. The spectacle revealed to us a vast universe sprawling beyond our view. Our Gigirlah slowly came to earth in the midst of this stupefying tableau.

Elongated paws, powerful and muscular, passed not far from us.

We rested in this place for several hours. The spectacle rendered us totally speechless.

Some Anunna craft made their appearance and landed alongside us....

Finally, I asked the grand Life Designer of Uraš where were the famous Namlú'u. Mamítu gave us to understand that the Namlú'u rarely appeared down here, because they really didn't live in the KI dimension, but more in the ANGAL, in the fourth and fifth dimensions. The Namlú'u were the trustees of the gigantic natural garden of the Kadištu. They were responsible for this place. Their incursions into the KI were for the sole objective of punctual and daily safekeeping of the divine creation.

Seeing all these marvels and this equilibrium menaced by the battle raging several leagues from there, I recalled what the Kadištu had said and the fact that we had come down here to transform the probable futures of Uraš.

We waited still more hours. For what? I didn't know how to say it, the fascination was so complete.

It came about that our wait was rewarded, because when the executive administrators of the gigantic park came into our dimension, astonishment and marvel manifested in the bosom of our group. A turmoil, almost disturbing, that appeared to me to resemble a sort of immoderate modesty.

The Anunna being in admiration....


   Back to Contents