Part 3



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Source Races and Founders of the
Civilizations of Uraš (the Earth)
Karma One: The extraterrestrial races that you describe (reptilians, felines, or, as with Horus, birdlike), the different castes and functions (the warrior castes, the Life Designers who create "races", etc.) come from regions very distant from one another, from different constellations. Do you know if these extraterrestrial "races" derive from a single origin, a single race? Do you have memories of what happened before the period that you describe?

Anton Parks: In Ádam Genisiš, Gerry Zeitlin and I have charted a genealogy tree from the information to which I have had access up to today. It shows that there sometimes exist direct genetic lines between certain races and, in other cases, genetic procedures, that is to say genetic manipulations (clonage). We cannot truly speak of a single origin or race; this tableau clearly demonstrates that.

But my view is limited in time; I know only the periods that relate to the personage of Sa'am (Enki-Osiris) and his posthumous son Heru (Bęl-Horus). I have then no detail on prior events, but only whatever confronted these two personalities that they subsequently encoded into Ugur, the crystal that they each carried...


Source Races and Founders of the Civilizations of Uraš (Earth)

We provide (at right) the "genealogy chart" from Ádam Genisiš. This chart has several highly unusual features, never seen in standard genealogies, due to the nature of the information that it presents. We see individuals engendering entire races, using various combinations of their own DNA and that of other races, including some archived in a repository. Obviously not all generated beings are the result of natural couplings or even what you might call "personally-owned" DNA; in fact, most are due to pure laboratory-based genetic operations -- "cloning".

We attempt to distinguish these methods through the use of color-coded lines. We also (crudely) indicate the proportion of "Abgal" DNA -- from the evolutions of Sirius -- as this inheritance generally confers a high order of being. Naturally those who do not have it might disagree. And that is a hint as to the great story that will unfold.

Relative positioning on this chart is not very meaningful. However, genetic descent does run from higher to lower down the lines.

The time epoch depicted extends from indefinitely ancient through the time of arrival of renegade Gina'abul on the Earth, and on down through the Sumerian, Egyptian, and "Biblical" epochs. It depicts all of the personages and races significant to Earth development during that period. A separate graphic, found in the section Creating Humans, shows exactly who was responsible for the stepwise unfolding of the humanoid races through the modern humans, and their complete genetic heritage.

In the vastness of time, entire species have migrated from one star system to another. This is specifically the case with the Kingú-Babbar, who relocated from Ušu (Draco), where they created the Ušumgal, to Urbar'ra (Lyra), and later some went to Te (Aquila). In the genealogy chart, locations associated with root sources or with newly-created species refer to dwelling places at the time the creation took place. Thus the Kingú-Babbar are shown associated with Ušu. In other words, the overall graphic is not a snapshot of any single point in time, but rather is a composite.

The Gina'abul have a concept of father and mother. However, as stated above, very little impregnation took place. In fact, this was banned by law. Sa'am was created by his "father" An in the laboratory. Although it was clear that An contributed some of his own genetic material to his creation, it is also clear that there was something else, and what that was, was a subject of intense interest and discovery throughout the books -- or at least as far as the third volume in the series, under development at the present time.

As illustrated in the genealogy chart, Sa'am actually incorporates genetic material from his eventual lover Mamitu-Nammu, herself partly amphibian through her Abgal heritage (see Races).

Enlíl's genetic heritage is of interest. Sa'am had been attempting to create special Nungal having modified physiques and accomplished characters. He had succeeded in extracting the genetic information from cells of several progenitors -- from himself and Gina'abul cells possessed by Mamitu, programming and combining these to create a group of seven clones. He added equally the genetic material from the Nungal prototype that was derived from the same base from which Abzu-Abba had created the original Šutum. The ensemble of all this was finally mixed with several other genes from different Gina'abul ancestors taken from their library of genetic patrimony.

Sa'am's specimens contained almost a tenth of his person, a little like biological children.

The result was terribly disappointing. Although apparently brilliant, they were wily, canny, and undisciplined. Sa'am's genetic creations were intended to be of Kadištu grade, but these were violent and prone to assaulting the Nindigir (heavenly priestesses).

Unfortunately the seven emerged from their siensišárs (artificial wombs) while Sa'am was elsewhere, undergoing a critical initiation. During his absence, the priestesses put to death six of the seven, but one escaped, probably with the help of a priestess who took a fancy to him. Confronting and capturing the seventh upon his return, Sa'am, seeing much of himself in this offspring, and recalling how his own life had been spared in a parallel situation, allowed him to go free.

This was, of course, the future Enlíl.

The chart provides various names assumed by the personages whose long lives extended through many epochs. For example, it is revealed in Ádam Genisiš that Sa'am is actually the famous Enki. And so we understand that Enlil should not really be considered to be the brother of Enki as we would understand the term, and as is believed by some Sumerian "enthusiasts" today.

The two do possess some genes of An.


Figure from the Egyptian funerary text of the Amduat, in the tomb of Thutmosis III (18th dynasty), 6th hour, register 1, scene 5. A priestess named "The Worshipper of God" attends three artificial wombs in which bodies assemble themselves according to "images." On the upper part of each of the wombs appears an ovum fertilized by a spermatozoon.

The text states:

"The flesh is jubilant and rejoices. The head speaks after having reassembled its members."

"These are the secret images of the Duat."

"Those who are on their belly (reptiles) protect them."

"When Râ (the light) illuminates their darkness, the head speaks after the Worshipper of God calls it."





Ušumgal. The elder, "father" of the Gina'abul, progeny of the royal root source of Urbar'ra (Lyra) (see Worlds), master and absolute lawgiver of the interior (Abzu) of Nalulkára and Abzus of all Gina'abul planets. Within the first days of his life, Sa'am pays a visit to Abzu-Abba, kills him, and inherits his lands.

Yahvé (1)

"Seventh of the Ušumgal," creator of Sa'am and of the Anunna, of which he is the supreme chieftain.


Ušumgal. Male. One of the creators (the father) of An.

"Satan-Yahvé (2)"

Nungal with enhancements. Created by Sa'am and Mamitu-Nammu. Original name: Enimin. Defective, scheduled for destruction, but escaped this fate. Ninmah took a fancy to him, requested the new name, meaning Lord of the Breath (or Word or Blow), a reference to his oratorical powers.


Ušumgal. Androgyne brother/sister of Anšár and mother of An.


Ušumgal. Progeny of the royal root source of Urbar'ra (Lyra). Androgyne progeny of Abzu-Abba. Co-creator of Anšár with Lahmu.


Ušumgal. Progeny of the royal root source of Urbar'ra (Lyra). Male progeny of Abzu-Abba. Genetic homologue of Lahamu, differing only in sex.

"The Tree of Knowledge"

Amphibian (more fish than reptile), created by Tiamata partly from her own genes and genetic material from Gagsisá (Sirius). "Mother Tutor" of the Kadištu on Uraš (Earth). With Sa'am, co-created the Nungal. "Queen of the Throne" (Egypt).

"The Tree of Life and Death"

Grand Priestess of Nalulkára. Right arm of Tiamata. With An, co-created the Anunna.

Samaël-"The Serpent"

"The good lord, the well fashioned." A unique creation. Amphibian, cloned genderless by An with genes from himself and Mamitu-Nammu; later given male sex by mother/lover Mamitu-Nammu. Through her, partly Abgal (see Genealogy), and Kadištu. Also named Nudimmud, "The Cloner". Enki is his "Earth name" = Lord of the Ki or the Earth. He was given the name by his Nungal and the Anunna living with them at their first encampment on Uraš, and though he found it terribly pretentious, they persisted in using it. To Nammu and Sé'et (see below), he was always Sa'am or Nudimmud.

"Fruit of Knowledge"
"Tree of Life"

In Emešŕ: "The portent or force of life." A Nindigir (Priestess), Mamitu's designated successor. Presided over Sa'am's Initiation of the Fire of the Aš and participated in his coronation. Revealed to be Sa'am's genetic half sister, as her DNA is partly from Mamitu and partly Abgal (see Genealogy). This gives her much more of the Abgal genetics than either Sa'am or Mamitu has, and is the reason for the numerous Egyptian etchings showing her (or her dresses) with fish scales. Sa'am rescues her -- saves her life -- twice in the course of Volume 1 (Le Secret). As the priestess in charge of agricultural development on Duků (see Worlds), was named Se'et: "Portent of the worked earth". Ereškigal (Sumerian name) = Sovereign of the Kigal (Gigal). Her domain is the subterranean Duat. In Egypt "Queen of the Throne" (as was her mother Nammu/Nut). In Egyptian mythology, Aset symbolizes Goddess of Births. Across several traditions, universal mother, magician, creatrice of life. She is the Mistress of the human genes.

Nebet Hut / Nephtys
"The Great Prostitute"
"Queen of Heaven"

Daughter of Enlil (Seth). Domain is the Edin desert, Enlil's Mesopotamian Plain. Mistress of Sa'am and the wet-nurse of Bel-Marduk (Horus).

Râ-af - Heru / Horus the Avenger

Enki-Osiris' reincarnation and posthumous son. As the avenger of his father Enki, strongly opposed to the Law of Yahvé (An + Enlil). This is why Yahvé and Bel (Horus) are totally opposed in the biblical texts.


Ušumgal. Queen of the Gina'abul of Margíd'da (see Worlds). Named Tigeme by the male Gina'abul of Margíd'da. Mother of Lahamu and Lahmu.

"Lilith"-"Fruit of Knowledge"

The name Dim'mege literally means "dark pillar". Queen of the Ama'argi (see Races). Daughter of Nammu (Nut); sister of Sa'am (Enki/Ea/Osiris) and Sé'et (Ereskigal/Isis). Appears to be the Sumerian LÍL-TI or the Akkadian Líltu found in the Hebraic tradition under the name Lilith. Under whatever name, always regarded in literature as a demoness of the underworld, doubtless due to the fear that she engendered and to her origin beyond human perceptions.

Hudili ("First Bird") - Zehuti/Djehuty/Thot - "Mikael", the Sage

Pure Nungal clone. Happened to embark with Sa'am and Mam in the Girgirlah in which they fled to Ti-ama-te. A great scientist, exceeded Sa'am in many disciplines. Maintained limitless respect for Sa'am throughout all periods of difficulties. Egyptian god of wisdom.

Karma One: In the [first] two volumes, throughout the books, you constantly change the names of the personages. We see for example that the principal personage is named "Sa'am" at the beginning of Volume 1, and that he acquired other names as we go through his life: Nudimmud, Enki, Asar, Éa, etc... It's the same for all the personages. One would say that the use of names is obsessional for the Ušumgal and for the entire galactic bestiary... but also for you. The employment of a single name to designate a personage from the beginning to the end of the narrative would facilitate the task of the reader, but you seem to obey an inner injunction. The use of the names of the personages seems to be dictated by the context: context of ceremony, intimate relations, names proffered as an insult, etc... Is that correct? Was it so important to employ all these names?

Anton Parks: What a magnificent question; you have understood everything! Yes, the possession of different names (epithets) is pathological among the Gina'abul. The usage among them served to confer value to a being in specific situations, or was sometimes intended as an insult.

Let's take some examples. When it is a question of glorifying the prowess of Enki in connection with his aptitudes as a cloner, he is often called Nudimmud, "he who fashions and puts the images (clones) into the world". When Sa'am-Enki is angered by Enlíl, "the lord of the breath", he sometimes uses a play of words and the name Enlil, "the mad lord".

Take the example of Nammu, the mother of Sa'am-Enki, who during an assembly will oppose herself to the council and will be proclaimed Sagba, "anathema, malediction"; a term whose exact Akkadian equivalent is Mâmîtu. But we know that Mamítu is her other principal name!

As you can see, the use of different names always has a sense that is in relation with the context in which the personage is situated.


Add to this profusion of names the fact that myths have grown up around each of them. Students of mythology may glance at this table, these pages, and quickly conclude that Parks' knowledge of the myths is deeply lacking. In this they would miss the point that here are presented the personages themselves that lay behind the myths. And there may be a deeper misunderstanding: many mythologists do not even believe there were such super-human persons behind the myths; they see the myths as having developed through the psychodynamics of the human social psyche.

While possibly something of that sort can occur at times, an important part of Parks' depiction is the deliberate production and cultivation of myths by powerful beings and their organizations. This has barely been touched on, yet, in these unfolding pages.

A bit more discussion can be found in the section on Inanna-Ištar.


Dim'mege was a priestess who was also a bit of a gourmande, which did not do much for her silhouette. Her corpulence symbolized her generosity of heart.

She possessed a tail like those of the Ušumgal. Hers dragged along constantly and carelessly on the ground.



Early in the Ádam Genisiš narrative, Mamitu-Nammu reveals to Dim'mege that, by the cells used in their cloning, Sa'am and Sé'et are her brother and sister, as Mam is the "mother" of all three. You can see this relationship in the "Source Races and Founders" diagram at the top of this page. Dim'mege then informs her siblings that the four of them are a family. Indeed they form a closely-knit unit from that time on. There is no one "father" to Mam's children.

Very tactile, she never ceased placing her hands on us as though to taste us and to savor each instant passed at our sides.

Her manner of speaking was always very courteous and cultivated.

Dim'mege often saturated herself with a powerful emanation with the scent of apricot. We had to evade it at times so as not to become intoxicated by her nauseating balm.

Her tastes were multiple: she wore heavy bracelets and shimmering fabrics. Silver metal scintillated on her eyelids and precious stones streamed to her neck.



Hudili, my faithful Nungal, was there in the doorway. His physiognomy had changed again. He seemed still larger; it was no doubt an impression. The progressive mutation of the Nungal was completely unpredictable.

"Do not be concerned, En (lord), we are not eaters of flesh," he said calmly.

When I rejoined him, he patted me on the shoulder to encourage me. That was the first time that he made this gesture, the first of a very long series. I couldn't fail to notice that little blond hairs were beginning to push out on his head. I smiled to myself. Certain Nungal did not totally appear to be Alagní (clones) of one another.

Only the last series that I had done had received a certain treatment. I had subjected the quartz, which we generally used as receptacles for the cells, to controlled sequences of radiation doses, which had targeted influences on the genes. This technique was inscribed within me by my genitor [An]. It gave us several series of Nungal with varying individualities as well as programmed immunities. These specimens possessed autonomous genetic mutations that immunized them against most of the known viruses.

Hudili was without doubt the only survivor of one of these series that spontaneously mutate, because I knew no other like him. Enlil, my very special Alagní (clone), was from one of these particular series, but he seemed to be a mixed-blood, a specimen who synthesized active antibodies that came from different donors. A specimen rather different, fabricated from several Gina'abul models.

Had he shed his skin in the same manner? [See Nungal]



Dual Versions

The confusion of two distinct historical personages into one jumbled tradition is important for us to understand, as it is emblematic of many such jumblings that have resulted in today's inside-out and upside-down religious conceptions.

Parks has gone to lengths to untangle the two. We compress his presentation here, hoping to maintain the clarity of his ideas.

This discussion is supported by the linguistic analysis found at Case 2 - MULTIPLE MEANINGS OF THE NAME "MIKAEL".

Each of the two Mikaels is the head of a group of "angels" -- two opposing groups, actually. The name Mikael and variants are also associated with quite distinct personalities in various traditions.

MĚ-KA-EL: Gnostics and Romans associate with the god Mercury, whom we identify with the Egyptian god Thoth, Grand Master of Wisdom (Messenger of Râ, the Sun). Greek Hermes. MĚ-KA5-EL and MČ-KA5-EL: See decompositions. The fox, jackal, desert dog are Enlil (Seth in Egypt).
Thoth-Hermes is companion of Ptah-Osiris, Isis and Horus. Warrior Mikael who is in charge of the affairs of the fox Enlil/Seth is his future son Ninurta, head of the "Army of God" (An and Enlil).
Guides/protects the course of Râ in his Bark of Eternity Protects the false "god" Atum (An), demiurge also associated with the sun, responsible for the separation of Earth and Water, destruction of the future A'amenpteh (Atlantis).
Thoth, named "First Bird", is head of the Nungal-Igigi, Akkadian "Watchers", "Fallen Angels". Enlil-Seth through future son Ninurta is head of the Anunna.

All is in agreement when one realizes that the "Watchers" of the Book of Enoch are the adversaries of Mikael-Ninurta in the service of Yahvé (An and Enlil).


Abzu (1)

The constant and intense radiation of the inner sun of Uraš illuminated a universe disordered in appearance. My craft overflew mountains leveled by flowing torrents...

I was overwhelmed by this discovery of such biodiversity. Uraš was as surprising in its heart as on its exterior.

In this setting dominated by a large internal ocean, I discovered an incredible number of varieties of animal and vegetable species...

My progenitor and I camped near the great cascades that fell down the mountainside opposite the mountain that overhung the capital of the Abzu, which was named Šŕlim [Decoder]. The deafening noise of the waterfalls plunging into the ocean bathed us at our work for countless Ud (days).

The interior sun of this planet's ancient world is extremely powerful, much hotter than any that I had seen. Its light is different in its chemical and ultraviolet rays, which supports varieties of species totally unlike those of the exterior.

The sun's radiant purple-crimson cloak provides a constant temperature throughout the cavity. The abundance of coral scattered throughout all latitudes of the primary ocean indicated a hot sea. The rich calcareous secretions of the aquatic organisms of the rivers and lakes were also in keeping with the hot ambiance.

The Abzu of Uraš possesses, certainly, immense varieties of exotic terrains, but it is above all a fluvial and maritime maze which gives it the aspect of a gigantic reservoir.

Mam gave this interior sea the name Engur.

Note: The Sumerian term ENGUR was generally used to name subterranean waters as well as the abysses of the Abzu. It was equally employed to designate the primordial goddess Nammu, which is to say Mamitu, as a symbolic representation of the unique source of the primordial waters.

It is necessary to come to terms with the idea of the Abzu, a prominent feature of Mesopotamian belief systems, before going on to consider the Gina'abul Worlds, because every planet and moon in Parks' history has one.



A.P.: I will try to respond correctly to your questions concerning the Abzu.

You must keep in mind that the images that I received were not focalized on the overall scene, but on what the personage saw. His vision always pointed on a given point (as in life, and when viewing a cinema). That means that the field behind was faintly hazy. that explains why it is sometimes impossible for me to give more detail on the landscapes or settings where Sa'am-Horus was. This is very very important!

G.Z.: First, about the cavity itself... What is its shape? Would you call it spherical, cylindrical, or spindle-shaped? Or a modified version of one of these or a complex combination of them?

The cavity is, in my memory, somewhat spherical. But the interior of the sphere is not perfect.

Since all of these are of course hollow shapes, there should be in some way the opposite of the "horizon effect" that we see when a ship sails out to sea while we watch from the shore. Rather than going "over the edge", the land and sea should curve up, though it is possible that mist, haze, or scattering due to dust in the air would block one's view of that.

Yes, the visual effect gives an impression of climbing somewhat toward the sky... But there is often a misty effect at that point.

Tell me, Gerry, you have already set foot in the Abzu or am I mistaken?!

Scattering is very important. The amount of scattering as a function of viewing elevation angle would be a function of the atmosphere's density distribution, which in turn is a function of the distribution of the gravity field in the Abzu. Although we don't have any certain knowledge of these, it would not be unreasonable to guess that the sky would obscure the view of the "overhead" surface unless one is positioned near one of the openings and looking straight across. Do you recall seeing it that way?

Absolutely correct!

Depending on the shape and size of the cavity, the force of gravity might be different from what we feel on the surface.


Scattering in the atmosphere would greatly affect one's view of the sun. It very possibly would be hazy and not sharp-edged.

In the case of the Abzu of Uraš, I have the memory of a very luminous sun, but you are correct in noting that the edges were slightly hazy. I think I recall reading about that aspect in an old book titled The Smoky God. I don't recall the name of the author.

[A search turns up The Smoky God, by WILLIS GEORGE EMERSON and published by him in 1908.]

There is also the issue of the size of the inner sun. Our exterior sun and moon subtend arcs of 30 minutes. Since we know so little of the interior sun at this point, it could conceptually be of any size, from a "pinpoint" to completely filling the sky.

Difficult to give an exact size for the interior sun...

...If you stood in a place such as Šŕlim, and looked straight up, what would you see? Would you be able to see the opposite surface of the cavity or would it be more like looking up into the sky in the daytime? (When we look up, we do not see the stars; we see only scattered blue light from the sun.)

The example of Šŕlim is not good, because Šŕlim is situated between mountains and the view is obstructed by them...

Were there any clouds? Any other weather? Was the weather always the same, or did it change from time to time?

Yes, there are clouds and haze at times. On the other hand, the climate is the same throughout [the Abzu].

You mentioned a couple of mountains. Were there many mountains? Were there also flat areas?

Yes, numerous mountains but also plains, rivers, forests... like on the surface.

Was the style of architecture similar to any style seen in human civilizations?

No, not at all... [Remarks that it is similar to the architecture of the Gigal, whose entire interior is bluish in color.]


I no longer think that the cavity is as large as the "hollow earth specialists" wish to think. It is not perfectly uniform and does not form a perfect circle... There are places on the earth where one would have to go profoundly deep to access it, and others where the cavity is much closer to the exterior surface. I have no proof, but this is what I sense profoundly thanks to the images and situations that I have received.

Parks has also clarified that gravity always "points" to the wall of the cavity, all the way around.


To the Sumerians, the Abzu, realm of Enki, was a subterranean sea or swamp – a sort of sandwich layer, as the Sumerians didn't have a concept of a spherical Earth. Zecharia Sitchin frequently translates Abzu simply as Africa. However, in the experience of Parks/Sa'am, the Abzu was the hollow center of each world, fully inhabited and thriving with life, even urbanized. We have all encountered the idea: openings at the poles, oceans connecting with the interior over a gently-curved broad rim, and a sun at the center.

In other words, the Abzu is a structure that contradicts our common knowledge of the Earth and all other planetary bodies in the Solar System – and seems to violate our understanding of physics as well.

This little problem challenges our ability to accept Parks' report. It is not as though one could say, "I'll consider the rest but hold the Abzu, please," because activities and events taking place in the various Abzus of Parks' cosmos are so thoroughly a part of the narrative that it would be akin to saying "I can accept your description of human physiology but I just can't go with the alimentary canal."

Parks has spent much effort on this problem. In collaboration with Hans W. Lintz, Parks provides an extensive report in the Dossier: Les Mondes Creux on his site Anton We have reviewed the portions of the report relating to the Earth and Moon (i.e., not dealing with data on other solar system planets). Briefly, we find one highly interesting nineteenth-century personal account of a fisherman and his father who sailed into the northern opening, spent 1-1/2 years with the civilization in the cavity, sailed out the southern end, and were shipwrecked there. Beyond that, the well-known and controversial story of Admiral Byrd's adventures and dubious satellite data add little to the case for the Abzu. Yet we could not have expected more in the way of data in the public domain at this time.

Meanwhile, we can touch on some basic questions.

The first – and naive – concern would be about how gravity would work in this situation. How could you run a city in there, with people falling to the center of the Earth all the time? Doesn't gravity "point" to the center of the Earth?

The answer is: yes if you are on on or above the surface, but no if you are anywhere inside a spherical cavity concentric with the earth's outer surface. In that case -- I have not confirmed this but understand that it is simple enough to do the obvious integration showing that the force of gravity is zero throughout such a cavity. This is frequently discussed on "hollow earth" - related forums.

What has not been mentioned is the gravitational field within a large class of cavities not necessarily symmetrically placed. If you have any doubts about how gravity would work within this larger class of cavities, consider an underground parking garage, a cavity that is a member of this class. Gravity exists there. Suppose the lower floor of the garage had an opening to a tunnel that extended to or past the center of the earth, creating an irregularly-shaped aggregate space. Obviously the force of gravity would vary throughout this space. One could imagine widening this space to form any of a large variety of shapes, where gravitational forces would be non-zero in at least in some parts of the spaces, though they might vary throughout.

Clearly there are many ways in which an inner earth cavity would support gravity. But not all possible cavities would be suitable candidates for our inner earth.

The constraints are:

  1. It must be open to both of the Earth's poles or polar regions.

  2. It must be able to contain a small "sun".

  3. It should not result in significant gravitational or seismic anomalies at the Earth's surface (or if it does, earth scientists must be capable of misconstruing them).

About that sun that always seems to be present inside the cavity: WHY would it be there, where did it come from, and what makes it stable in that position?

Part of our difficulty in approaching these questions stems from failing to grasp the sun and the surrounding planet as a single unit, and failing to consider the process of planetary formation. Open SETI frequently entertains the cosmological and physical theories of Dr. Paul A. LaViolette. In particular, as described in Open SETI Physics 101, planets are formed from the energy and particles emitted from a gravitational well where there is excess genic energy. At the point of emission, there is probably what appears to be a hot little sun.

The next phase might be an interaction between interstellar particles being attracted toward the gravitational well, and outward-moving energy and particles. Might there be a point of equilibrium at a given radius where a shell of matter would begin to form? The details of this process are not to my knowledge given in any of LaViolette's books (if they are, we will find out shortly).

What is the mechanism that stabilizes the system so that the sun does not wander around and collide with the shell? Again on our page, we mention that the genic energy radiation pressure goes as 1/r4, which creates a strong restoring force opposing any such tendency.

Another major detail requiring an explanation would be the holes at the poles of rotation. I personally am not clear on this point, as the dynamics appears complex, but it seems reasonable that if there was rotation in the first place, that these holes might appear due to centrifugal force.

Is LaViolette's planetary formation model the final word in the view of Open SETI? Actually it is not.

The Electric Sky Model of plasma astrophysics, introduced for your convenience at the link, and its subsidiary Electric Sun, described for example in Donald Scott's The Electric Sky (2006), being scalable over the range of cosmological- to laboratory-sized dimensions, provides us with a perfectly reasonable model of a small sun that could exist in the earth's cavity. This is because stars are not fusion reactors requiring a certain size and gravitational pressure, but simple foci of plasma occurring along strung-out Birkeland Currents.

In this model, the energy from the sun (any sun) is supplied by the Birkeland current, a plasma in "dark current mode" (i.e, in the low-current-density regime in which it is not emitting light).

The Birkeland current feeding a planet's inner sun would very definitely have to pass through polar openings.

Is it possible that those openings are a part of the geometry of a "recombination zone" that is responsible for planetary formation itself?

The reader will surely ask, "How can it be that all planetary bodies are hollow with openings at their poles, and we have not seen this in the images from our interplanetary probes?"

The unspoken question: "Are we to believe that the data have been withheld from us, and if so, why? Why go to all that trouble? What is the point?"

Parks' reasoning is as follows:

To confirm that all planets are hollow would be to admit that the Earth is equally so. To recognize that this planet is hollow, with a habitable interior, implies that one must make an accounting of possible other populations, and undertake expeditions to the center, but that is at the moment completely impossible. Why? Because, according to numerous legends of the Earth and in accord with the traditions of Tibet, the Eskimos, and even the Hopi Indians of Arizona, the interior of the Earth is occupied by a civilization of a highly developed intelligence, affiliated -- for some of them directly, and for others indirectly -- with the "Celestial Bestiary!"

Most of our readers have heard of these legends. For many of us, our response has had to be to afford them a measured level of credibility, as though to say we respect those peoples who hold these myths and say these things, but not to face the implications. The reason is that the complete break from the common worldview that would be required, the end of the SCAM, seems to present an imposing prospect, if not absolutely frightening.

But for others, it's a way of life.

For concepts of the Abzu in the ancient world, click here.



The City of Eternity

On the ground, paving stones of chalcedony ran between walls of white marble. Palms and mimosas bordered the streets, exhaling light, fleeting scents. Time seemed never to have passed through the four portals of the sacred city...

The Šŕlim of this epoch was a delight to the senses. The songs of birds resonated from the balconies and terraces hung with opalescent cloths that trembled furtively in the wind.

The capital of the Abzu was a peaceable domain blending at once luxury and beauty...

In each capital of our Abzus there are invariably found princely quarters designated for the use of the reigning sovereign. These apartments are always very spacious, as they are intended to receive the ensemble of the royal family and his court. Like many others, those of Šŕlim had never served. They were reserved only for the occasion when the sovereign of the Abzu would come to pay a visit. Abzu-Abba had never set foot in Ti-ama-te (the solar system) and still less on Uraš.

The emphasis on the final phrase is mine. An odd thing for Parks to say, one would think. We are used to thinking of the Earth as our solar system's center of life and culture. But that was not true in Sa'am's day.

That center would have been Mulge, a planet that was later destroyed.


Šŕlim Images: Glimpses of Work in Progress

It will eventually be possible to provide readers with detailed images of Šŕlim, since Parks has these clearly in mind.

The process of rendering them for viewing on this page has been very slow, however, as attention has had be given to many levels: terrain, major construction, city plan, buildings, vegetation (gardens, ornamental trees, etc.), vehicles, lighting, and inhabitants. Some of these layers are beginning to take form now, and while crude and unfinished, some of our working images are approaching a level that can perhaps be shown, if readers will be a little forgiving.

Our purpose in showing images even at this early stage is to help readers begin to feel a sense of the reality of this place, not only as it once was, but as it perhaps might still be... though this needs much discussion and clarification.

Šŕlim City Plan

Šŕlim city plan

Parks specifically supports the circular layout, similar to the Plato/Atlantis City images we have seen, with the single front-to-rear main radial. Other radials are needed but details are suggestive only. The high terrain at the rear is also a specific memory. Little attention has been given to the lighting as of yet. However the city's foreground is directly exposed to the "inner sun"; this is correct. The city plane is "slightly larger than Paris".

We have given the major boulevards a width of 150 m. Please ignore problems with the top of dome and its interface to the terrain, and other obvious problems in this image. The dome itself is "metallic". Lighted lines are as generally recalled; details are not supported. Eventually there will be numerous Iníuma and Tumua craft shown flying overhead, and a great many Tumua parked on the ground. Lights on the Iníuma will be part of the lighting scheme for the city.

Notice three prototype buildings placed near the front; they give a sense of scale when compared with the boulevards. One building has also been inserted into the hilly area at rear, again to provide a sense of the scale. This will be shown to have been a habitable area: the princely quarters where Sa'am and his Nungal were installed.


Šŕlim with Prototype Buildings

Šŕlim outward view with three prototype buildings

The buildings will have doorways and windows with light streaming out, and exterior lights. Notice that the dome is outside (above) the field of view in this image. In the background, beyond the wall, is Engur, the great subterranean sea.

The city wall is very important and will be more complex than appears here, with a broad walkway along its inner edge and crenellations on the outer edge. A gate is needed, etc.


City with Lake

Experimenting with facilities for arranging the buildings

This cannot continue until the building designs are complete, Tumua parking areas have been installed, a causeway constructed across the lake at rear, etc. Dim'mege's palace will be at the rear, associated with the lake.

Lighting will be completely different from the working lighting system in the present illustrations.



Constellations as we define them are not experienced by the Gina'abul. Anton Parks, tapping into Sa'am's memory, recalls awareness of "mother stars" (i.e., stars with life on one or more of their planets) and various groupings of stars before his arrival in our solar system.

Once on the Earth, he could easily recognize the mother stars within the constellations as seen from here.

The star group known in the Emenita language as Margíd'da (see Sky Orientation 1), which we can loosely associate with our defined constellation
Ursa Major (the Great Bear), is the home of the Gina'abul. The giant planet they call Nalulkára is their imperial residence, "at the heart of Anduruna," a stellar system identified with the star Dubhe.

In India, the Great Bear (which we have said is under the trusteeship of the seven Ušumgal) is symbolized by the seven Rishi (visionaries) who are the semi-divine genitors with creator powers. They are directly connected with the origin of humanity.

The Sumerian decomposition of this term is in keeping with the creator role of these gods: RI-ŠI, "those who are there and who engender".

Also known as alpha Ursae Majoris, Dubhe is a yellow giant, about 25 times the size of the Sun, and located 86 light years from here. Dubhe is a "close visual binary."

The Uanna, monumental mothership of the Gina'abul lord An, is reported by Parks to have been – at the opening of his narrative – situated on the "night side" of Nalulkára. This implies a synchronized rotation or "resonance" of Nalulkára with respect to Andaruna/Dubhe, similar to that of our moon with the Earth.

Dubhe and Dubhe B Parks mentions a short night on Nalulkára due to a second nearby star. In fact, Dubhe B is catalogued. At present, a projected distance of 23-25 AU from Dubhe (based on angular separation) has been published. That would correspond to the distance of Uranus from the Sun. I don't believe the actual position of Dubhe B with respect to Dubhe is known. The graphic at right is shown from an arbitrary viewing position and is purely suggestive.

As of this writing, March 9 2006, no planet corresponding to Parks' giant Nalulkára has been detected.

Parks also "saw" (as Sa'am, in his initial flight made on the first day of his life!) entire cities of thousands of Amašutum near the "southern" extremity of Nalulkára.

The royal city of Nalulkára is named Unulahgal.

The city of Ankida was where the complete genetic patrimony (as frozen cells) of the Ušumgal was stored.

Beyond the Amašutum cities is the opening into the "Abzu of Nalulkára," named for the old father/king Abzu-Abba. Not the most beautiful in the Anduruna system, but the most vast of all the planets possessed by the Gina'abul, and those on which they had set foot up to that time.

Also seen in Sky Orientation 1 is Ušu (corresponding to our Draco), the "birthplace of the Gina'abul"

Urbar'ra (Lyra) is the birthplace of the Miminu (Greys), who were created there by the ancestors of the Ušumgal (see Races) with the assistance of the Mušgir, who contributed their genetic patrimony.


Sky Orientation 2 again shows Ušu (the Dragon) and Urbar'ra in the northern sky, and also includes Te (Aquila) near the celestial equator.

Migrations of the Ušumgal and Kingú-Babbar races are depicted here. The Kingú-Babbar had been in conflict with Mušgir and later with Ušumgal when they were all located together in the Ubar'ra constellation. Some Kingú-Babbar then returned to their original home in Ušu, while others migrated to Te, and later settled in our solar system, under an exceptional accord with the Kadištu. These figure prominently in the history told in Ádam Genisiš.

Keep in mind that all of these views are projections looking outward from the solar system. What were historically defined as constellations are actually associations that can be quite extended in the radial direction, and this is the case with the constellations depicted here. Radial distances within these star groups can be larger than the lateral separations of the groups themselves.

For a better perception of this, examine the image Solar Neighborhood to 50 ly below.

(Click image for 3D closeup)

The very important planet Duků is the place where the Ušumgal created and trained the Anunna, an activity that precipitated the war that drove them all to Tiamate, our solar system. (We will have much more to say about this.)

Duků is in the system of Ubšu'ukkinna (Maia), one of the bright blue-white stars in the group known to the Gina'abul as Mulmul (the Pleiades star cluster).

Mulmul (Pleiades)

Two other planets of Ubšu'ukkinna (Maia) on which significant events take place in Parks' narrative are Éšárra and Ébabbar. Sa'am witnessed military training activities on these worlds. According to Parks' memory, the Ubšu'ukkinna system has 12 planets altogether.

See Decoder for a decomposition of the name Ubšu'ukkinna. This was also the name of the sacred place of assembly in each large Mesopotamian city.

The Hopi indians of Arizona call the celestial Ubšu'ukkinna Toonaotakha, which they translate as "the Confederation of Planets." It refers to a celestial region of 12 planets where dwell the Kachinas, the spiritual guides of the Hopi traditions (see Joseph Blumrich's transcription of White Bear's teachings, KASSKARA UND DIE SIEBEN WELTEN). The Toonaotakha stellar system is precisely situated in the Pleiades, named by the Hopis "Seven Sisters."

It's interesting to note that the term Toonaotakha is formed from the Hopi root Toonao which means "belongs to a group," and is itself taken from the term Toonam, "group" or "tribal council." Once again, all fits perfectly.

Blumrich's work with White Bear is covered extensively by Anton Parks on Parks' page ATLANTIS CONTRE MU, found on Anton Kásskara is identified with the ancient Mu; Talawaitichqua with Atlantis.

We have also indicated a planet named "Adala" (Sumerian ADA-LA, "the song of happiness") that according to Parks seems to exist in the Taygete system.

Sky Orientation 3 shows the location of the Pleiades in Taurus.

Farther south in Sky Orientation 4, Gagsisá (Sirius) is the source of the (amphibian) genetic material used by Tiamata in the creation of Mamitu-Nammu... and through her, inherited by Sa'am. Both Mamitu-Nammu and Sa'am have slightly webbed hands.

All of this will be found to be important with respect to Dogon legends.

Gagsisá is considered to be one of the most important bases of the Life Designers confederation, an "admirable place."

Although it appears close to Gagsisá from our perspective, the constellation Sipazianna (Orion) consists mostly of stars ten times farther away, and dispersed over a large volume of space. Numerous Gina'abul colonies are found in the region, strongly allied and mixed with humanoid beings native to the area. Together they have created a hybrid race. These peoples multiply themselves via sexual reproduction.

Sipazianna (Orion) is the original home of the Urmah (see Races).

Also prominent in Sky Orientation 3 and moreso in Sky Orientation 4 is the star known to the Gina'abul as Bun -- the red giant Aldebaran (α Tauri) located about 60 l.y. from here. The two decompositions of its name (see Decoder) refer to its brightness and its "rebel" status politically, as its home race, the Ameli, did not permit the Gina'abul to establish themselves there after the Great War.

Bun is along the line of sight to Gišda -- the Hyades star cluster. While Aldebaran appears to be a part of it, the cluster is actually located much farther away at a distance of 151 l.y. from Earth. These are the stars you can see in Sky Orientation 4 just to the lower right of Bun.

In Parks' narrative, a newly-created line of Amašutum was obliged by the Ušumgal to abandon its home in the Ubšu-ukkinna system and relocate to Gišda after the Great War.

The following graphic helps to visualize the important Gina'abul locations in three-dimensional reference to our solar system (Tiamate). It is based on a map of the brightest stars in the solar neighborhood out to 50 light years. Where Parks names specific stars that fall within this radius, these are circled and labeled. Where only constellations are identified, any stars on the map that belong to those constellations are indicated.

Some constellations extend beyond the boundary of the map, and one (Ubšu-ukinna) lies far beyond the border, at 440 l.y. Anduruna, while it appears in the Ursa Major constellation (which is largely included in the map), is actually not part of it, and lies 124 l.y. from here.

Click to enlarge

Uraš [Earth], triumph of matter. Pride of Ti-ama-te (the solar system) and of the Kadištu. The molecule of life has there been transplanted into the KI (third dimension) by the combined labors of the representatives of the Source. The biological diversity of this place is limitless.

On the majority of the risen lands, luxuriant vegetation assures perpetuity of the innumerable cohabiting species, forming an equilibrium in constant activity. Uraš possesses an incomparable fauna and flora. The great merchant routes have crossed Ti-ama-te since the night of time. Long ago the Kadištu chose this commercial highway and more particularly Uraš to make of it the living reserve of our universe.

Situated at the intersection of numerous galactic routes, Tiamate (the solar system) was named by the Kadištu in homage to the Gina'abul queen Tiamata, who had done so much for peace and for this celestial region.

In Gina'abul, Ti-ama-te evokes "the place where compassion and life intersect" because there existed here an experimental sphere in which innumerable forms of life cohabited. This was Uraš (the Earth), the major center of the Gina'abul universe.

Uraš (the Earth) is a place of duality where the notions of good and evil are experimented on with vehemence. This carries no judgment.

Before the Gina'abul and Anunna took the Earth totally in hand, Uraš was a zoological garden or park in which the Kadištu had placed the ensemble of their knowledge; this explains why there was such diversity. The frequency of the KI (3rd dimension) on Uraš was much higher before all the reptilian wars.

As Marciniak says it so well, the Earth is a living library. Our solar system is at the crossroads of important routes that the Life Designers have traveled since the night of time.

Shortly after their arrival on Uraš, Sé'et explains to Sa'am that our satellite Itud -- the moon -- is an artificial planetary body, completely hollow, with its own Abzu (subterranean world). It was a secret base, concealing a small group of priestesses, but mainly occupied by Imdugud, who are fair-skinned Kingú, descendents of the famous Kingú-Babbar (albino Kingús).

One final note: Parks refers to a planet named Mulge that existed in the solar system at the time of his Secret narrative.

In his own words:

Mulge ("the black star") is the holy planet of the Amašutum and the Kadištu in the system of Ti-ama-te (the solar system) and also the ancient planet that evolved between Mars and Jupiter. Mulge rotated in the opposite sense with respect to the other planets and was placed as a frontier, subdividing toward the downstream, that is to say toward the sun, the four warm planets (Mercury, Earth, Mars, as well as Venus -- which, at this ancient epoch, was the moon of Mulge), and on the other side, toward the exterior, the colder planets such as Jupiter, Saturn, etc.



Diranna - Stargates

The important Gina'abul centers known to Parks are scattered over distances of several hundred light years. One wonders how the Gina'abul manages such a far-flung society, and whether distance itself has any importance to them.

In their endless wars, is the proximity of star systems a factor? Consider our experience here on this planet, in which "spheres of influence" lost their geometric meaning once we mastered the art of high-speed intercontinental travel.

The Gina'abul have apparently done this on their scale, but how did they do it?

According to Parks, stargates - the Gina'abul word is Diranna - are the key.

These famous ports have always been primary for beings mastering the techniques of space travel. Each planet possesses very numerous Diranna. As for the Gina'abul, it was more or less customary to construct our larger centers where the Diranna were more densely clustered.

Unulahgal [capital of Nalulkára; see Worlds] possessed the largest Diranna (stargate) of the entire planet. It was usually from here that the major official departures to [interstellar] space took place.


To be more precise about their function, I must make it clear that the Diranna are ports leading [through tunnels] toward vortices where the notion of time does not exist, where time literally collapses upon itself by the concentrated action of particles of light, because an excessive concentration of light inhibits time. These tunnels are formed of particles moving at such a speed that the notion of time there is nullified.

The timeless vortices are countless, innumerable. On the anatomical scale, one can grossly compare them to various blood vessels serving to irrigate the living body. On the scale of spatial geometry, they function in the same way where all the planets are linked together, each stellar system being itself in liaison with its neighbors, each island universe (galaxy) equally linked and so forth....

In fact, the timeless vortices permit anyone in this universe to travel to a point in another more quickly than light. The tunnels, invisible to the human eye, are like bridges thrown between the worlds and the galaxies. They vibrate on extremely short wavelengths, like nothing that we know in our three-dimensional world, other than the wavelengths that we can observe in the infinitely small.

Light is corpuscular -- that is, it is made up of tiny particles. The timeless tunnels are composed exclusively of particles of the type known as tachyons that are superluminally connected to one another and that propagate light very quickly. Tachyons create fields of subtle energies and make up the missing mass of the universe that evades today's specialists....

It is remarkable that the ancient Egyptians used exactly the same vocalization to express the words door and star. This term is Seba. Its Gina'abul-Sumerian decomposition [see Decoder] indicates the reason: its syllables mean "brightness that opens" and "that which gives (allocates) light". Ancient Egyptian dwellings were constructed without windows in order to keep the high heat from penetrating the interiors. The only opening that brought in the light was indeed the port of entry.

Other definitions are also possible thanks to Sumerian homophones: SE-BŔ = "the light of life" and SE-BA7, meaning "the light of the soul" or "that which distributes light". These Gina'abul-Sumerian definitions afford a better understanding of why the Egyptian Seba does not apply solely to the semantic of a door or a star, but equally to instruction and apprenticeship. We all know that light is synonymous with consciousness, wisdom.


The word Iníuma ("the powerful expeditionary force that voyages in time") designated the vessels that served to travel in deep space. The Iníuma were sort of long-haul Gigirlah (Emešŕ term for Gina'abul space vessel, litt: "intensely shining wheel") specially designed to move in the universe by following timeless passages where three-dimensional barriers do not exist. They differed from traditional vessels only in being much more voluminous, capable of transporting nearly two hundred individuals.

The Diranna are invisible to the naked eye, due to their density and their typically very small size. The more dense ones generally remain in fixed positions, while the less dense often move on the surface of a planet as ordinary particles do.

Note: The Iníuma and Gigirlah (known to the males as Margíd'da) incorporated inertia-neutralizing technology. Another class of vessel, the Mú-u, exposed its occupants to the full effects of acceleration, like our own craft of today, and were not intended for travel through Dirannas. These were for point-to-point operations on planetary surfaces or for trips between the surface and orbiting platforms.

The term Mú-u is an extension of the Sumerian MU, meaning name. In fact, according to Parks, the words for name in Sumerian, Akkadian, Hebrew, and Egyptian can all be treated as containing this silent doubled vowel, because in the fabrication of words in human languages from the Emešŕ, doubled vowels were always compressed to one.

See Case 1: "NAME" = SHORT-RANGE SPACECRAFT on the Decoder page for clarification of how this was accomplished in these four languages.

avions ŕ réaction-Hopi.jpg
Illustration of two jet aircraft or shuttles of the Mú-u class, extracted from a photograph of a rock near Oraibi, Arizona, by White Bear. The engraving is ancient; prior to the invention of aircraft. Note between the two objects the strange silhouette of something resembling a satellite.


Departure through a Stargate
After having precisely calculated our destination, we stretched out on deep seats in order to relax. The automatic calculations being tedious, it was only after taking roughly a quarter Danna (half hour) of our patience that we suddenly felt our craft vibrate feebly; from the exterior it must have resembled a light humming.

A computer voice executed a countdown from 20 to 1, informing us that the calculations had been effected, and that we were ready to break the light barrier.

We knew that it is possible to extract a powerful energy from the tachyon field that forms the principal structure of "dark matter" in the universe and the timeless vortices. For that, it was necessary for us to create a vacuum around our ships in order to harness the infinitely small particles of light. This emptiness was obtained upon reaching a speed faster than sound, while violently reversing the rotation of the flying craft.

The acceleration resulting from this maneuver led to an antigravitational effect.

Tachyons can pass through any amount of mass while transferring to it, via braking action, a part of their energy. Thanks to this effect of acceleration and braking, the powerful tachyon field entrains a superluminal speed to any object plunged into its heart.

Light is not a wave but possesses a wave effect. We were among the enlightened beings of this universe who had understood this subtlety and considered matter simply as condensed energy. We knew that it was possible, thanks to tachyons, to transform wave energy at a point of departure, to ride it for long distances faster than light, and to transform it back to energy at an arrival point. In a few moments our craft and we ourselves were going to pass from the state of energy to that of a wave.

I waited for an extremely brutal departure.

At the fateful zero, our Iníuma passed through the Diranna like a flash, bathing the interior of the vessel with bright tones. The cabin was instantly filled with a diaphanous fluid. I felt my body floating in the liquid, as though breathed through a purple tunnel, which caused me to relax profoundly.

During the acceleration, the pellucid fluid solidified progressively, surrounding us and enveloping us in a vice-like grip.

Once at maximum speed, the amber tints transformed progressively to mauve, then to rainbow colors; it was the great distinctive feature of voyages through the corridors of time.

Cruising speed having been attained, the fluid that had enabled us to withstand the acceleration liquefied gradually, permitting us to move as we wished in the cabin as in a small swimming pool.

A little after our departure, we progressively regained our spirits, now synchronized on the state of timeless expansion into which we were plunged. The voyage was the simplest thing in the world. There was absolutely nothing to see, other than the endless glimmering of rainbow colors threading along the walls and portholes of our craft.

We were able to watch our progress via holographic images projected with such clarity that it gave practically the illusion of reality. The view was not as gripping as in flight by traditional means, but the holographic effect still rendered the beauty of the spectacle well enough....

This particular flight from Nalulkára to Duků (see Worlds) took approximately 90 "days" as sensed by the travelers, and arrived at Duků's main stargate in the otherwise unremarkable town of Adhal.

One other very important point about stargates: in addition to their function of facilitating travel over long distances in space, they are interdimensional passages, launching ramps to other planes of reality. When the stargates are closed to travel on the KI (i.e., Earth's 3rd dimension), they are closed to all dimensions. This means that since Earth's stargates are closed, the Kadištu who evolved on higher dimensions have great difficulty visiting the KI here.

It is sometimes possible for them to do so in the vicinity of stargates because in the immediate surroundings of the Diranna, space-time is not exactly as we normally perceive it.

Return to Stargate



Parks explores the metaphysics of the soul throughout his books. In a key encounter with Anšár (in Le Secret), Sa'am finds the Kuku apparently engaged in creating souls, and Sa'am is shocked by this. He protests, stating his understanding that only the Original Source has that function. Once created, Sa'am believes, the soul expresses as a self in a being, and then commences a series of experimental incarnations (Zišŕgáls) each expressing a fragment of the original soul in an evolutionary reincarnational process (Gibilzišŕgál). Anšár derides this notion, indicating that Sa'am was created as a one and only perfect soul. And Anšár ought to know, as he had created Sa'am's creator An.

Anšár goes on to say that Sa'am sounds very much like Mamitu-Nammu, who had once espoused the principle of reincarnation (Gibilzišŕgál) in a memorable impassioned testimony to the entire Gina'abul. They had not been impressed. But Tigeme (Tiamata) had permitted Mamitu-Nammu to go to work and presumably develop her ideas if she wished, on the "accursed Uraš", which is to say the planet Earth.

Anšár almost taunts Sa'am by reminding him that no matter how much he might wish to deprecate such "self will", he is actually the very model of it, having been created thus by An and himself. But obviously, Anšár says, the "inscrutable cult of the Kadištu" has not had the best of influences on him.

Much is going on here, as this passage speaks not only of conflicting metaphysical systems, but of a methodology of total control practiced by the Ušumgal, as Sa'am is informed that everything he has ever done and ever will do has been programmed, and that nothing and no person can break that control.

Was he to be proven correct? This is a central theme in the book, and in our own world.

In the Karmapolis [K1] interview, Alain Gossens asked Parks to speak about the souls who incarnated on the Earth at the time of the Gina'abul colonization, and to explain the purpose of the Gina'abul in this.

With the arrival of the Gina'abul, this place has become a zone of free "judgment." Many consider that it is a stroke of fortune to be able to incarnate on the Earth today because the instruction here is intensive and altogether unaccustomed.

That which would require several thousand earth-years to learn elsewhere in our galaxy takes two or three lives here, on the Earth!

Now the situation is going to change and the reign of the Gina'abul is soon going to be finished. This is part of the order of affairs and the souls who incarnated on the Earth for several thousand years and who still haven't finished their education know it very well. This explains, I think, the fact that more and more souls incarnate on the Earth. They wish to profit from this situation right up to the end.

The Gina'abul permit this order of affairs by their past and present actions (cleverly hidden). They truncated the genetic code of human beings to transform them into Á-DAM (animals, see Decoder) at their service. This remains the actual situation today, above all seen when one dispassionately distinguishes the aberrant and often inhuman behaviors of the rulers of this world at the service of the galactic gravediggers that the Kadištu call Gilimanna (Celestial Bestiary).

The souls who incarnate on the Earth know where they put their feet! The fact that the greater part of the Gina'abul became galactic outlaws and in conflict with the Life Designer community of our universe is not incompatible with the karmic work executed here. All is but a story of appreciation. The soul who will have experienced negation under all its forms on the Earth will render justice to itself when it returns "on high".

It will finish by testing the universal allegation in putting itself at the service of its neighbor and then of the Source from which it issued and toward which it returns by all ways. The tortuous and circuitous roads that it took to attain this goal and which engender different forms of suffering are known only to it.

Parks also mentions that the Gina'abul are incarnating beings, just as we are, and that certain humans can easily incarnate among them, and they among us. There are no particular rules about this, other than the evolution of species through karmic laws, which most of the Gina'abul males still have not absorbed.




From the Karmapolis [K1] interview (slightly edited):

In the Gnostic cosmology, Sophia is an Aeon, a cosmic divinity, who was part of an ensemble known as the divinities of the Pleroma.1

We readily identify these galactic divinities who work in the light with the Kadištu (life designers) – the same Kadištu whom one also identifies as the Elohim of the Bible.

[Use the Decoder to demonstrate this connection.2]

Elohim is the Hebrew term used in antiquity to designate the original creator divinities of the Earth and of the original human being of Genesis – Adam not appearing until the "second creation" (Gen. 2.7) by the intention of Yahweh who is a blend of the Sumerian "gods" An, Enlil, and Enki.

Who among the Kadištu were closely related to the patriarchal order named Yahweh? There were two principal entities: Tiamata and her daughter Nammu: Sophia and her daughter Zoe to the Gnostics.

  1. A pagan Gnostic depiction of this kind according to author John Lash is treated in Gnosticism, Archons/Greys, The Controller Agenda. A study of parallels and differences between Lash's and Parks' Gnostic views would be a worthy project.
  2. Compare the meaning in Emeša of the syllables in the Akkadian word Qadištu, with the meaning in Emeša of the syllables in the Sumero-Akkadian phonemes corresponding to the Hebrew word Elohim. The match is close to perfect and the difference reveals the spin, does it not?

Parks traces the evolution of concepts of the "Mother Goddess" and masculine deities in the literature of human societies. We quote here (with a little editing) from his Note 22, pp. 118-119, Le Secret.
In diverse passages of the Judaic literature but also of the Bible and other traditions of the planet, "the original primordial and androgyny source" has been subtly replaced by a masculine divinity named God or The Father.

It is clearly seen that at the epoch when the scripture made its appearance on the Earth and the cosmogony of the biblical texts was drafted (in fact, several thousand years later, after 1000 B.C.E.), the religion of the Mother-Goddess was losing ground; in reality it has not ceased to regress over the course of time.

The growing acceptance of the male religions by numerous patriarchal societies rapidly accelerated the extinction of the feminine creator divinity. Under these conditions, the monotheistic drafters could not attribute the full original creation to any entity other than God himself -- a masculine entity -- while they clearly knew that the first creation was rather the work of plural entities (the Elohim) at the service of a Mother Goddess, a jointly-conceived master plan for the Earth. Everything pertaining to this ancient Mother Goddess divinity was grossly deformed, demonized, or radically suppressed. The patriarchal doctrine that consisted in marking the domination of God over an ancient feminine divinity, totally submitted to its orders, therefore took over.

In the mythology of India, the Divine and primordial Energy is called Shakti, which transposed into Sumerian gives ŠA6-AK-TI, literally "the good miracle-worker of life" [See Decoder].

Shakti is no other than the representation of the Divine Mother, the Mother-Goddess, more precisely the personification of the feminine principle that Hinduism very correctly associates with the Holy Spirit. This obliges us to [examine] the Hebrew Ruah Elohim, which means spirit of God, the Holy Spirit. [See Decoder for the decomposition of the feminine Ruach].

Codex Mexican Fejervary-Mayer, Plate 28
A Mother Goddess in the form of a tree nourishes humanity. The tree is the great symbol of the feminine deities and in Mesopotamia illustrates a "Dark Star".
The Mother-Goddess, skillfully demonized by the dominant patriarchy of the Judaic religion, is concealed in the demonness Lilith. Some associate Lilith with the Hebrew lailah -- night. Others think that Lilith comes from the Sumerian term LÍL-TI, generally translated as "spirit of life," but I would rather interpret it, in our context, as "she who gives the breath of life," in the sense of "the entity who breathed life into the primordial man."

Judaic imagery represents Lilith as a night bird, a symbol taken directly from one of the most ancient attributes of the Mother-Goddess, that is to say the bird or the dove that the Christians used to symbolize the Holy Spirit. This volatile aspect of Mother-Goddess is also found in Greek mythology, where Eurynome, the universal and primordial goddess, changes into a dove while pondering the universal egg from which all things come.

An amusing note: if one translates the name of the primordial goddess from Greek into Sumerian, one gets ERIN2-UM (no "O" in Sumerian): bands of midwives (or old or even ancient women), or again ERIN2-UM-ME: bands of midwives of divine order.

The same idea is found in the Egyptian traditions, throughout the pyramid texts, which relate that the supreme and androgynous divinity Atum (from his Egyptian name Itemu) metamorphoses into the bird Ben to create the air, the Earth, and the sky (or heaven). Thanks again to Emeša, the matrix language of the priestesses that incorporates the Sumero-Assyro-Babylonian particles, we are going to obtain some confirmations and to clarify this a bit more.

First, we translate the name of this divinity into IT-EM-U, "the meteorological force," which clearly attests to its creative function cited above (creation of the air, the Earth, and the sky). Next, its Greek name Atum, which gives AT-UM "the old father-woman," confirming the androgyny of Atum or at least the fact that this entity symbolizes different creative forces at the service of the same cause. And finally, the term Ben that is attributed to this bird-phoenix creator and that gives BÉ-EN, "the lord who speaks."

Numerous traditions assimilate the word to the creation of the world.

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