Guardians of Uraš :
The following is quoted directly from Ádam Genisiš.
The guardians of Uraš are not solitary; they usually travel in groups of two or three individuals minimum. From their height of 1-1/2 GI (4.5 meters), we must have resembled so many Ukubi (monkeys) to them.
The combined sciences of the Kadištu has provided them with a semi-etheric body without compare. This, aided by an interaction that was to me completely unknown, permitted them to change tonality and to evolve from the 7th to the 3rd dimension with no difficulty. This etheric envelope of a pearly violet-rose tint seemed to reflect the divine essence of the Original Source.
The Namlú'u never opened their mouth to speak; they systematically used the Kinsag (telepathy). They are highly cultivated and know numerous dialects, among them the Emešà of our priestesses.
From the beginning, I was able to observe that, to displace themselves interdimensionally, the Namlú'u seemed to use the field of Turzalag (tachyons) that forms the principal structure of the matter of the timeless vortices. We ourselves use the Turzalag field, but only for point-to-point superluminal travel.
When they descended into the KI, each Namlú'u group functioned to guard a specific terrain. Once their mission was accomplished, the Namlú'u sometimes came to meet us.
Mam and I had noticed that our Anunna had problems tolerating their presence. The guardians of Uraš were reputed to be able to detect the thoughts of others. When they sensed trouble or danger, the Namlú'u took on a reddish tint. How many times had they changed color in the company of certain of us!
The etheric body of the Namlú'u is stupefying. It shines constantly and through its transparency one sees the entire energetic system that irrigates it with light, that which we call the Nadi [Decoder]. Every living being possesses this system that connects us to the Source.
One day, my mother carefully related to me the details of the doctrine of the Abgal of Gagsisá (Sirius). She explained to me that the system of Nadis allows the Pàranna [Decoder] to flow back and forth harmoniously. She was referring to the vital energy that the Gina'abul prefer to call Niama.
The energy of Pàranna is unknown to my Kuku (ancestors); only certain of our priestesses know of its existence and mechanism. It seems to be a sort of opposite face of the Niama. According to the force of will exercised and the speed with which it is passed through the Šagra (chakras), the Pàranna can open perceptions beyond our conventional notions.
Mam revealed to me that the semi-etheric body of the Namlú'u is not the only element that they possess for adjusting their tonality; their great secret is their use of the Pàranna. The Namlú'u are veritable energy centers for directing molecular expansion -- an expansion realized through the perfect interaction of the Pàranna, the Šagra, and the Kundalini, which permits them to place in action their individual field of light.
This field of light, issuing directly from the chain reaction effected on the atomic particles of the body, permits any organic form to transform itself into a vehicle of ascension. My mother calls this expansive action the Merkaba.
Nammu indicated to me that every living thing that possesses a physical body is surrounded by this invisible force. "Each living organic body is attuned to different realities; only those beings chained to the KIGAL density are unable to render an account of it," she stated emphatically.
The Merkaba is constituted of a field of counter-rotating light that links forms to the different levels of reality. By this means, it sometimes happens that certain objects find themselves in several dimensions simultaneously. In awakening their Merkaba, the Namlú'u transform themselves into super-luminous beings to whom the notions of past, present, and future do not exist in the way they do for us. I still think today that the KI density of this planet is no stranger to that, since it is so unusual in relation to others in which I have evolved up to the present.
The Namlú'u possess an absolute mastery of their Šagra (chakras), which permits them to communicate together instantaneously. They can dialogue with forms of life other than their own. This was in any event that which Nammu had revealed to me, but I have never yet, even for one instant, succeeded in communicating with them other than by simple gestures.
The Namlú'u have no leader. They form a collective community of the first order; a social unity -- a single essence!
Parks provides more discussion concerning the Namlú'u in his book, Ádam Genisiš.
"Barag (sovereign) Enki, the Nungal have been stricken with a grave malady totally unknown!"
Mam, Sé'et and I took a Gigirlah and departed the nature reserve of the Abzu. We were frozen in silence until our arrival. Sé'et clasped my arm tightly before descending.
This scene will haunt me for eternity. The Anunna, frightened, were huddled one against the other at the edge of the encampment. From the sloughed-off skins on the ground, I deduced that my children had just entered their period of Gibil'ásu (renewal of the skin).
Some Amašutum were gathering skins, which they placed into boxes. This gesture had appeared to me totally bizarre in Mulmul, but was no longer as Nammu had explained to me that the Gina'abul skins served the Amašutum as an acidic factor to feed the crystals of their Gigirlah.
Most of the Nungal had taken refuge under the large main tent, while the priestesses incessantly came and went. We erupted suddenly among them. The Amašutum were like a herd; we blocked their path. We opened a passage and discovered to our stupefaction the cause of this turmoil. Sé'et took one jump and locked herself onto our mother and me. Facing us, some wailing Nungal were squatting on the ground, trying clumsily to hide their faces behind their arms. Their skin was totally white and practically devoid of scales! Was this a genetic anomaly? Mamitu leaned calmly toward the one between them and said: "There is no cause for concern., these are Babbar (albinos); they are of the Imdugud variety!"
Royal blood flowed in the veins of my Alagní (clones). The unfathomable discovery shook me from head to toe. A murmur of surprise ran through the Amašutum. The news went through the colony like a wave out of nowhere. In the blink of an eye I became the focus of the Nindigir's (priestesses') regard. My mother's barely controlled amusement and the sheepish air of my sister embarrassed me profoundly.
Seeing me totally disconcerted, my progenitor drily thrust at me: "How were you able to give me confidance in you? One must never clone from unknown material! Your lack of attention kept you from noticing that it is I who behind your back selected the genetic material of the Nungal. You are from now on associated with this production. I hope that this humiliation will teach you a lesson..."
This was one of the greatest lessons of my life! To better my creator [An] and to flatter my ego, I had decided to produce as quickly as possible Alagní (clones) who would have offended him. To accomplish this and because of my insistance, Mam and I retained the genetic material of an "enhanced Šutum" who belonged, so to speak, to Abzu-Abba, our ancient king. Mam had seriously duped me by choosing genetic material whose identity she must have known perfectly well. Had she perhaps even changed the labels that accompanied the cells behind my back?
This incident placed me face to face with my responsibilities. My experiences with cloning had been up to now slightly hazardous. From now on, I determined to myself to never fail again and make myself ridiculous before my people. Nudimmud (the cloner) was the first of my surnames; I must in the future honor it as much as possible.
Hudili, my right arm, came to retrieve me. Our eyes were moist. Myself by my anger and his by emotion. He knew how, as always, to find the correct words: "Am (lord), you have given us the most beautiful of gifts. Royal blood flows in our veins. Perhaps we will be the instrument of reconciliation of the Gina'abul?"
Sé'et, Crystals, Dim'mege :
During much of this early period, Sé'et was out in the forests, observing the wildlife or conducting experiments. Sé'et, you will recall, was the Amašutum priestess who had been rescued by Sa'am on several occasions. She was devoted to Nammu and hoped to become her equal someday in terms of her knowledge, science, and leadership.
Sé'et, as Parks describes her, was a very very charming female, and Sa'am was strongly attracted to her. While she was said to be Sa'am's "sister", this may have meant nothing more than that they were each created by Nammu. That was her opinion of the matter.
The developing relationship between Sa'am and Sé'et bears watching, as it eventually becomes one of the most important elements, if not the most important, in Parks' story and perhaps in our own history.
There was frequent concern over Sé'et in this period, because she resisted carrying the crystals that were universally used for communications, and so Sa'am was often required to go out and search for her.
Those crystals were a highly important technology. Today we admire natural crystals for their beauty; we play with them, sell them at fairs and shows, and try to "meditate" on them. However, most people would be hard pressed to demonstrate that the crystals that we have are anything other than inert.
Yet ancient documents and scriptures are filled with references to special stones that have great capabilities, not only to perform energetic operations on other objects, or possibly to store and replay information, but also for communications -- long range and even sort of interdimensional, as in communicating with the "gods".
Parks cites and discusses a number of references concerning these matters.
We have our own "crystal technology", if you will, in terms of micro-miniaturized solid-state information-processing devices. We do not yet, as far as I know, have any crystal technology that in itself can communicate over long distances. Perhaps this is something to watch for.
Thanks to the use of their crystals, the band of Life-Designers were not oblivious to the progress of the war that had brought them to Uraš. They knew that the Ušumgal/Anunna were consolidating their hold over Ti-ama-te, and that this idyllic little adventure in the forest would soon have to end.
The molting of the Nungal was the precipitate cause of the group's pulling up stakes and going to the gates of Šàlim, "City of Eternity", the capital of the Abzu. Misunderstandings needed to be cleared up, as the Sa'am's Nungal appeared to be Babbar, who would have been anything but welcome in Šàlim. After some highly interesting interaction, all was clarified, and the entire group was admitted to royal quarters where they were to be housed.
It was pointed out that Sa'am/Enki was after all the Barag (King) of all the Abzus, including this one. In theory, Queen Dim'mege was his subject. In actuality, there were delicate adjustments to be made. During all the discussion, Dim'mege showed remarkable foresight: she knew the lords from the Dukù would quickly achieve control over the Earth, but by forming a powerful alliance with Sa'am, and with their mastery of agriculture and the needed equipment that they owned, they might retain some control over the situation.
"...I rightly wish to see your Kuku wallowing at my feet. You, like me, do not wish to see these louts profit from the riches of the Abzu. I therefore claim responsibility for the Mášanše (cattle) and the ensemble of the Ádam (animals) who will be tasked with assisting the Gina'abul of Dukù in their works of labor."
One should add, she also wished to become Sa'am's lover.
Nunkiga, Station on the Edin :
Although there was much to appreciate in the Abzu, Sa'am became restless there, and wished to construct a retreat for himself on the outer surface. Since the choice of a location for a new development was always dictated by the availability of Dirannas (Stargates), Mamitu indicated a particular spot with an exceptional concentration of them. It appeared to be a large "Edin" well "west" (east) of Kankala (Africa). (Edin or Eden = plain in Sumerian; the connection with the biblical Eden will be seen in due course.)
Sa'am made some expeditions to the area and selected a place that had two medium-sized Dirannas. It was situated right in the middle of the vast "Edin".
It seemed dangerous to bring the Nungal out there to perform the laborious work of setting up the station, so Sa'am turned to the forty Anunna that were with them. Though it is always difficult to get any work out of Anunna, thirty of them -- those of double polarity -- took a real interest in the task.
Mamitu and Sé'et went along to advise on establishing a livestock facility. The station would need to sustain at least sixty persons and a flock of sheep would provide milk for them. For this reason, they named the place Nunkiga*, "the Noble Place of Milk".
In stages, they created a small farm for raising fruits and vegetables.
* NUN-KI-GA is the first name given to the holy city of Enki. One finds it so designated on the most ancient clay tablets, and later in the form ERIDUG [Decoder].
Ukubi of Sínsal :
We departed the Abzu and passed over the broad mountains bordering the northern [southern] hemisphere and its gigantic continent where the the Ama'argi maintain bases. Our craft crossed the northern [southern] ocean to reach Kankala. This land was like an immense abandoned garden. We followed a long strip of vegetation to reach the country of Sínsal [the Rift Valley].
Different types of savannah unrolled one after the other, passing from powdery ochre to dense green. The acacias were and still are the kings in Kankala. The landscape changed when we attained the Ukubi reserve. Volcanoes and lakes dotted the eternal valley.
An incalculable number of Ukubi inhabited these regions. We landed on the high plateau of the reserve. The site was a maze of valleys and mountains. Mam informed us that more than 200 million individuals had lived in Sínsal, but that the figure must be lower now due to the numbers taken by the Ušum (dragons).
Our vessel frightened the natives and the local fauna. We had landed near a small isolated village on the edge of a watery plain. Smoke rose from huts, from which I presumed that the Ukubi had domesticated fire. The dwellings were constructed of branches supported by stones. I stepped into one of them and noted some stone tools that were stored there. Cowhides covered the floor. Near the fire, dead branches and dried herbs seemed fated to feed the "incandescent mystery".
I rejoined Nammu and Sé'et at the center of the village. Suddenly a female Ukubi with her infant in her arms came out of a hut and headed off in the direction of the plain below. "By the Source," I exclaimed, "these are primitives, they are not simply Ádam (animals)!"
My remark was hardly pleasing to Mam who retorted drily, "The omnipresence of fear and emotion in their daily life chains them to matter. On that account, they are hardly more Ádam than you or I."
...The wind began to turn, leading to a break in the natural murmuring. I knew this particular atmosphere. Mam, totally exalted, invited us to move rapidly down toward the valley. A bit farther, we caught a glimpse of a friendly-looking Ukubi family. Hands raised, they communicated with the Namlú'u. The "primitives" undulated from head to foot. The etheric beings stamped their feet in rhythm, creating a cyclic pounding sound. Sé'et and I were supefied by this strange custom. Nammu pricked her ears, counting the beats, finally stammering: "I don't know this combination!"
Disconcerted, she seized the Gírkú from my waistband, passed her hand several times along the edge of the crystal and shouted: "Namlú'u-Ukubi -- binary combination previously unknown!"
Our génitrice raised her arm and recorded the scene "on-the-fly". The rhythm was constant, but it rose in power. It suddenly became giddying, disorienting, creating a sort of trance among the Ukubi. The Namlú'u began to turn their heads in cadence...
In the next moment, An's fleet made its triumphant appearance on Uraš, having swept Ti-ama-te of its enemies. In that same moment, the Namlú'u vanished. This marked the first phase of their withdrawal from Ti-ama-te. Full and formal withdrawal occurred only a short time later.