Parks' system of dimensions is much more complex than the simple "stacking of planes" found in many metaphysical descriptions of reality. However, with frequent references to the graphic, everything should fall into place for you.
In his description, which he ascribes to the "secret ideology of the Gina'abul," the highest level -- actually a system of dimensions itself -- is called the ANGAL, or Great Heaven. The ANGAL is home to the Kadištu races, where most of them evolved71. Most, but not all. The Ama'argi did not, nor are the ANGAL dimensions natural to the personages Nammu and Sé'et, though all of these are counted among the Elohim, which is to say Kadištu.
Parks refers to the lowest of the ANGAL levels as the "fourth dimension". The Amašutum can move about on this level, but can go no higher.
The dimensional system known as the KIGAL (Great Earth) is composed of the KI, our "3rd dimension", where we evolve on the Earth, and the KUR, which encompasses lower dimensions.
The KI is home to the Ama'argi and the Urmah (another Kadištu race), as well as Nammu and Sé'et. Parks is not certain, but he suspects the Urmah also have access to Angal frequencies.
These levels are to some extent specific to the planet. Thus "KI" as referenced in Le Secret, the dimension on which Gina'abul and Urmah evolve, is not the terrestrial KI! It corresponds to Earth's KUR-GAL.
The KUR, which is invisible to the three-dimensional perception of beings evolving in KI, consists of KUR-GAL, the 2nd dimension, and KUR-BALA, the 1st. This KUR is the region promulgated as "Hell" by the Judeo-Christian religions and, as such, it evokes images of a dark and lugubrious domain. However it is none of that! It is similar to our 3rd-dimensional world with its mountains, lakes, forests and deserts. On the other hand, its light is different, as are the sensations there.
As can be seen in the diagram, the KUR also includes two intermediate dimensions.
Just "below" our 3rd dimension is the intermediate dimension KUR-GI-A, meaning KUR of the "firm" Source, or the ANGAL.
This implies an interlocking: whereas the system of dimensions lower than our 3rd is for us "the KUR," the ANGAL has its own KUR, and that is the KUR-GI-A, which is one of the intermediate dimensions in our own KUR.
The decomposition of the word KUR, incidentally, suggests "belted or banded foundation," or "base of the foundation."
Decomposition of the term KUR-GI-A reveals that this is a transitory dimension in which souls rest momentarily before reintegrating with the Source or ANGAL.
Just below the KUR-GI-A is the KUR-GAL (2nd dimension), "the Great KUR," a parallel world where certain Gina'abul took their residence on planet Earth (as will be related in later volumes of the series). Below that is inserted another intermediate dimension, the KUR-NU-GI (the KUR of no return). This is the level of "lost souls" - the place in which entities are marooned; we know them as ghosts.
To the Sumerians, KUR-GI-A and KUR-NU-GI were two versions of hell.
The 1st dimension, KUR-BALA, is the "lowest" of them all. The Sumerians and tablet specialists liken this place to "the beyond," but the exact meaning of KUR-BALA is "the KUR of the realm or kingdom or dynasty." On Earth, the KUR-BALA was the object of numerous hostilities among the Gina'abul, because whoever holds the KUR-BALA becomes inevitably the master of the KUR-GAL and the KI.
The master of the KUR-BALA is literally "the all-seeing eye at the summit of the pyramid... inverted," because it looks directly onto the KUR-GAL and the KI!
That is why on the tablets KUR (or KUR-BALA) is often translated as "enemy world," a place where chaos seems to reign perpetually.
The first three dimensions form a sort of inverted pyramid with KI representing the base and the dimension KUR-BALA forming the pinnacle.
People have been led into confusion over this "pinnacle" geometry, as it reflects the dimensions above KI (the ANGAL). These function somewhat the same way, but in a manner inverted from the KUR or KUR-BALA. The higher one climbs in the ANGAL, the more one possesses a global view of the ensemble of all the dimensions.
The inhabitants of the lower dimensions can appear quite powerful, but they are actually limited and are inferior reflections of beings in the ANGAL.
The term KUR is found abundantly on Sumerian tablets that relate a pitifully small and ridiculous part of the history of the Gina'abul. Specialists in the Sumerian tablets give to KUR several attributes, such as "lower world", "hell", "country", "mountainous country", "mountain", even "unknown country". In the eyes of ancient-orient experts, the definition of the Sumerian KUR seems at once complex and difficult to grasp because they do not conceive of a world formed of dimensions layered on one another. In the Sumerian mythology KUR is most often taken to designate either "a mountainous country" or "rebel countries". But it is clear from the tablets that the KUR is a transitional place between heaven and earth, a secret place where the "gods" live unknown to humans.
The Gina'abul possess a spherical instrument known as Gúrkur (see Decoder), which enables them to pass among all the dimensions of the KIGAL. But Sa'am discovered that the Mušgir have the inherent ability to transition these dimensions without recourse to any technology. This enabled a million of them to hide in the lower dimensions and escape the cleansing at the end of the Great War. They later became part of An's armed forces.
On the Sumerian tablets the verbs that express a movement toward or away from the KUR are E11, which manifests the act of descending, climbing, going out or returning to the KUR; and U5, which expresses the idea of voyaging or navigating to the KUR. The latter reinforces the concept of a land foreign to the human dimension (KI) toward which the Anunna-Gina'abul were able to transport themselves with the aid of a Gúrkur, but also the idea of heavenly embarcations as with the Kadištu on Dukù which will be explained in my presentation of these events.
What is the nature of this "land?" Parks describes it (above) as having mountains, lakes, forests and deserts. But what is it? A sort of dreamland, from our perspective?
Parks has, in his "total immersion memory," at least one adventure into the KUR that would suggest a more tangible reality to it. Shortly after receiving his Gírkù, Sa'am makes a literal leap into the KUR-GAL, and immediately drops about forty feet to a different terrain that happens to be that far below the one on which he had just been standing! And this is not unreasonable. A different landscape is going to have different elevation features. Who is to say that one moves automatically to the surface level when changing dimensions?
The implication is that Sa'am moved to a different planet but retained the same position in spherical coordinates (or any three-dimensional coordinate system) with respect to the new one as he had occupied before on the old one. Or that the two planets were centered on the same point in a higher-dimensional space. That is perhaps reaching, but it may be the simplest solution to the problem.
This idea is further supported by the discovery that he could still see the previous surroundings, superimposed on the new ones. Specifically, he had been in a kind of gruesome battlefield graveyard; he was now under the bodies in it! The point is that there was a stable geometrical relationship between the two locales.
Furthermore, when he next went to the KUR-BALA -- the "first" dimension -- he could now see all three!
Although this was disconcerting, it does explain why Parks has said that those positioned in the KUR-BALA have great power over our world.
Shall we ask whether these were different planets or one planet with different aspects? Or is the answer just a matter of definition?
While it may be simply a matter of how one defines it, the suggestion is that there are rich influences taking place between the various levels -- though we are not directly conscious of them.
In the second work of this series, we will make frequent reference to another Kur (written in lower case to distinguish it from the dimension KUR) which has the sense of "mountainous or hilly" or "high plateaus". This region, also called Dukug, is the mountain where the Celestial Bestiary is established in the surroundings of the Mesopotamian plain.
The only common concept that we can see at the moment between the KUR and the Kur is that both are considered by the Gina'abul and Sumerians as mountains -- more precisely natural pyramids from which the Gina'abul fixed their regard on the world.
The KUR is beyond the visible world; it is a place where the Gina'abul-Anunna do not cease their goings and comings, because light and life flow to this place... What the specialists who study the clay tablets do not comprehend is that each time a Sumerian god, which is to say an Anunna, made the voyage to the terrestrial KUR, he could as easily ascend, descend, and leave it. This supports the fact that the Sumerians quite correctly localized the KUR under the perceptible human world. That is to say below it, which emphasizes the need of researchers to familiarize themselves with the Judeo-Christian hell.
The Gina'abul and the Sumerian do not incorporate "hell" in the western fashion. In the Gina'abul vocabulary, the lower level formed by the KUR and KI dimensions is called KIGAL, "the great world". This place is opposed to other higher-dimensional levels where the Kadištu reside, which is named ANGAL, "the great heaven".
Note the resemblance between the Sumerian term ANGAL and the English word Angel.
Parks' recollected experiences were set in a dimensional system similar to that which has been reported in a wide spectrum of metaphysical, religious and occult literature and the literature of the paranormal. It is odd that this arrangement of physical nature is not described or even suspected by most of our physicists. Even the Open SETI Physics 101 page of our companion website, which explores some leading-edge physics models, does not point to the dimensional system that many researchers in other fields do believe to be valid.
This says to us that our physics has far to go; we cannot accept that the experiencers in the aggregate have been mistaken.
Parks provides significant details that have not been mentioned elsewhere; this is why we ask the reader to review the previous section and why we have emphasized these aspects in the version of the graphic at right. They are exceedingly important for the understanding of human and "superhuman" life on the Earth ...and of current events as well!
Perhaps the key understanding is that Ti-ama-te -- this solar system -- was a place of very high evolvement at one time, something of which it is very hard for us to conceive. In order to support the high order of beings that lived and worked here, the "frequency band" of nature in this solar system was and is higher than what is natural to its present-day rulers: the royal Gina'Abul. They have never felt physically comfortable with it.
FOR THIS REASON, THEY HAVE ALWAYS WORKED TO LOWER IT, AND ARE DOING SO TODAY.
Curiously, Sa'am's Nungal do well in our environment.
As stated earlier, the Namlú-u live exclusively in "higher dimensions", completely inaccessible to us.
To give the clearest sense of these dimensional levels and what it is like to experience them, here is an excerpt describing a probe of the levels by Sa'am and a battalion of Amar'argi warriers who are searching for a group of Mušgir. The Ama'argi were armed with Gúrkur [Decoder] and Gidrugiri ("lightning sticks"); Sa'am as usual carried his Gírkù:
...we activated our Gúrkur to propel ourselves into the KUR-GAL (2nd dimension). We were projected in a flash into a mineral desert with bluish tones...
It was a strange sensation to be able to move about without any sensation of air resistance. I have no good explanation for this phenomenon....
The place was arid. Some brambles and shrubs, of undulating forms, grew there -- the only signs of life in this totally empty world.
We had to consider passing on down to the KUR-BALA, the lowest dimension. This would be a risky maneuver. The KUR-BALA ("KUR of the queen") is where the Mušgir sometimes liked to hide themselves. From this dimension, all beings can have direct visual access onto the KUR-GAL and KI as though looking through a magnifier.
This is the KUR of power. Whoever is in this dimension is like the point of an inverted pyramid with a global vision of the superposed worlds. Should he be able to evolve here like the Mušgir, he can be the master of the dimensions.
We passed into KUR-BALA; the "plunge" was immediate. Having previously experimented with this density on my own, I again found it to be almost stifling.
I recall that the world of the first dimension is a region to which come BA (souls) who are sometimes lost. But the place was deserted.
The KUR-BALA is difficult to endure. A permanent state of tension reigns there and a vertigo seizes the being who is not used to it. Moving about presents many difficulties. It was an odd sensation, trying to board our flying vehicles without bumping into them.
One of the Ama'argi suggested that the Mušgir could be hiding in the KUR-NU-GI. Hudili had spoken to me of this intermediate dimension that existed between the KUR-GAL and the KUR-BALA.
The KUR-NU-GI (KUR of no return) is impassable to our Gúrkur. Had the Mušgir gone to that dimension to spy on us?
They never found out, because at that point their party was attacked by an invisible force, and matters took a different turn.
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 (Zišàgáls) each expressing a fragment of the original soul in an evolutionary reincarnational process (Gibilzišàgál). 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 (Gibilzišàgál) 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.
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.
A pagan Gnostic depiction of this kind according to author John Lash is treated on the Open SETI page Gnosticism, Archons/Greys, The Controller Agenda. The Jinn.. A study of parallels and differences between Lash's and Parks' Gnostic views would be a worthy project.
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 androgyne 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".
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.
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 meterological 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.
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".