PREFACE to Vol. 2: Ádam Genisiš by Gerry Zeitlin


Have you ever dreamed of being an awareness embedded in another person while that person pursues
his or her own experience?


This can be quite terrifying. One experiences, intimately, everything the dreamed person does, while
knowing one is not that person, and while being unable to influence the situation.
This may be the way in which Anton Parks experienced “Sa'am,” the central personage of the
Chronicles series, whose more familiar identities are revealed in the present volume. At least his
description of the experience resembles it. But Parks was not dreaming or sleeping. His transferences
from life as Anton Parks to this silent rider in the life of Sa'am would take place unexpectedly and
obtrusively in the full waking state.


These episodes began in 1981, when Parks was 14 years old, with a series of “flashes” that would occur
spontaneously at any hour of the day. They eventually evolved into “visions” that occurred from once
to three times each day.


The visions were unwanted, and interfered with the normal life of the growing young man. Eventually,
after some ten years, Parks succeeded in choking them off. But before they ended, Parks found that he
had experienced, intimately through his association with Sa'am, a panorama of history that seemed
connected with our Earth, spanning some 300,000 years, through times of unknown human
civilizations, and terminating at the dawn of the Christian era.1


The question for Parks, and for us now, has been how to treat this information. How would he, and we,
ever know if this is valid historical data or a rich fantasy suitable for a genre of science fiction?
Of course if we had prior understanding of the mechanisms that underlay the experience, we might be
able to pre-assess any information that comes via that process. But as we know, human knowledge in
that area is quite limited. We do not even have a name for the phenomenon that Parks underwent. It is
clearly not lucid dreaming, as it occurred in the waking state, and for many other reasons.


In fact, the type of experience that Parks had has probably never been studied by scientists of any kind
– psychologists, parapsychologists, dream researchers... We would be hard pressed even to identify the
proper field of research for it.


Given this situation, Parks realized that the only way to understand the significance of his data was
through a study of the data itself, checking its internal consistency, and checking its degree of external
consistency with any traces that may remain with us from the exceedingly ancient periods that it
represents.


The question of internal consistency seems to have taken care of itself. As any reader of the first
volume, Le Secret des Etoiles Sombres, will have seen, Parks' narrative is superbly self-consistent; this
is really not an issue. Doubtless readers will find the present volume equally so. But as to external
consistency, there are two major problems to be faced:

 

First, the context for the entire scenario involves off-planet and other-dimensional races and events that

1 Anton Parks et le Secret des Etoiles Sombres: Interview with Alain Gossens. (http://www.karmapolis.be/pipeline/anton_parks.htm) are officially unknown and denied in our modern society. It brings us to the question: should our
society's “knowledge authorities” be allowed to pass judgment on the validity of this part of Parks'
story?


Well of course, as authorities, they would claim the right to do so. And we would expect them to judge
that there is no basis for validity here, either because the proposition that Parks' information could be
valid does not conform to their models of reality, or because we don't understand the process at this
time. And, since they are the authorities, we would have to wait until they might learn enough about it
at some future time, when they would so inform us.


That is what they would say, because it is their job as authorities to say so.
It is for us to decide whether or not to listen to them.


The second problem is presented by those parts of the story that take place on our planet, in our
dimension, and that would have left traces, increasingly so as the sequences began to overlap periods of
recorded human history.


Here we have the opposite situation: there are “authorities” of every description who are ready to give
us their interpretations of the physical, psychological, and historical traces, often insisting on their
correctness even when other authorities disagree.


In this case it was possible for Parks to do something, and that was to become his own scholar in at
least two disciplines that might help to untangle the issues and find the most likely truth about our past
and present situation. These were linguistics and mythology.


He needed knowledge of linguistics because initially, while he found himself able to understand and
use the spoken and written forms of language used by the beings with whom Sa'am interacted, he did
not know what language that might be. As carefully explained in his first volume, his studies revealed
the language to be a sort of proto-Sumerian. In the process he also discovered that all early human
languages took their phonetic roots from this foundation language and the particular ways in which the
phonetics were adapted told a great deal about the concept structures of the civilizations that used
them.


And that led directly to a deep investigation into world mythologies.
Where academic mythologists find it sufficient to equate myths to beliefs, thus learning about the belief
structures of the various early civilizations, Parks is able to compare the myths with what he actually
“remembers,” leading to what is often support for his memories.
Yet that support comes at a cost to conventional world views. The correlations are clear, yet surprising.
They provide us with a picture of our past and present situation that challenges virtually all our ideas as
2 The present volume complements the study of ancient languages in an astonishing way: Parks “remembers” how Enki
and his associates accomplished the construction of many ancient languages and describes their reason for having done
it: to hinder the central administration of the human races by the Anunnaki. This of course is a complete departure from
linguistics, which treats language development as a purely natural and accidental process. It is another example of the
power of Parks' work to provide us with information that we never expected to have, and that very nicely explains the
archaeological and historical residues that we do have. In this case it also provides a reason for the presence of the
“Tower of Babel” story in scriptures: the ruling and scripture-writing authority claimed to have done it to punish the bad
humans, leaving us with a guilt complex that persists to this day to who we are. And that is because our myths are often traces of astonishing events.

To end this discussion, I think it is important to return to where it began.


How are we to relate to Parks' “paranormal” experience, as we would call it?


Readers will recall the key role of the Gírkù in Volume 1, Le Secret des Étoiles Sombres. A magical
object (or so it would appear to us) of deeply mysterious origin, ancient even when given to Sa'am
300,000 years before our time, the Gírkù possessed a personal identity. It had a name: Ugur, and was
the faithful companion of Sa'am/Enki (as we shall see in this volume) and likely others to follow.


Ugur as a personality had highly virtuous characteristics, among them fidelity to its owner, and
seemingly to truth itself. Ugur was the eternal repository of all history that had been recorded in it. In
the course of Parks' books we see Sa'am/Enki recording in Ugur the chronicles of many millennia. We
learn that Sa'am's “mother” Mamitu-Nammu had done this before him, and others followed. Now in
our own time, Parks indicates (in private communication if not perfectly clearly in his books) that
everything in his narratives has come back to us from Ugur.


How this happened we can only imagine. But because it did, we need not stumble blindly into our
future without even our identity to empower us. We find that we have a tragic, yet noble past, that we
have challenged the most ruthless enemies, who have come and continue to come very close to stealing
from us our heritage and our destiny.


But not quite.


Gerry Zeitlin
New York, March 2007