(First Draft, posted on: May 22, 2013 by David McMillin)
In keeping with the theme of looking for the echoes of Atlantis in the modern world, The Cayce readings portrayal of sex in Atlantis includes the full spectrum of sexual experience that now pervades our mass consciousness – and a few wrinkles that even the kinkiest modern humans might find amusing.
To be sure, ancient Atlantis had its share of sexual indulgences, seduction, debauchery, beastiality (sex with animals) and sex scandals to rival anything in our modern supermarket tabloids. However Atlanteans tended to be extremists and some of the more extreme forms of sexual expression in Atlantis may be a challenge for the modern imagination. Most notably, androgyny in its various manifestations: biological androgyny (hermaprodites or intersex); psychological androgyny (animus and anima), and social androgyny (unisex) may appear so bizarre as to seem alien.
The world is abuzz with all things sexual. And it is not just the birds and the bees that are buzzing. Sexual reproduction is the means by which all higher life forms on earth are sustained. Without it, entire species would go extinct in one generation.
In human experience sex is not a simply biological. Sex is a powerful force across the spectrum of human activity from economics and marketing to social interaction and artistic expression. Even a superficial sampling of modern culture suggests that humans live and breath sex – or at least the marketing gurus of western economies seem to think so. Modern mass media seems preoccupied with sex – whether movies, TV, music, or the internet.
To be sure, not all current cultures obsess over sexuality in such an obvious manner. Some highly religious peoples abstain from sexual preoccupation. And yet, even the burkas worn by devout muslim women attest to the power of sexual attraction. The female body must be covered from head to foot to prevent wayward sexuality. That’s pretty powerful.
But there is another dimension to sex beyond these rather obvious examples. Androgyny, in all its various aspects, stretches our common notions about the nature of sexuality.
Androgyny can have several meanings ranging from purely biological to psychological, social, and cultural: 1. being both male and female; hermaphroditic; 2. having both masculine and feminine characteristics; 3. having an ambiguous sexual identity; 4. neither clearly masculine nor clearly feminine in appearance; 5. in botany, having staminate and pistillate flowers in the same inflorescence. (Webster's Revised Unabridged Dictionary, 2012)
In biology the term “hermaphrodite” refers to an animal or plant having both male and female reproductive organs (Merriam Webster Dictionary, 2012). As strange as this sound for humans, it is not uncommon in the natural world.
Even within the human species, we are used to thinking in terms of either/or – either male or female. And yet some biologists suggest that we think of it as a spectrum or continuum with male and female at the extremes:
While male and female stand on the extreme ends of a biological continuum, there are many bodies, bodies such as Suydam's, that evidently mix together anatomical components conventionally attributed to both males and females. The implications of my argument for a sexual continuum are profound. If nature really offers us more than two sexes, then it follows that our current notions of masculinity and femininity are cultural conceits.
... Modern surgical techniques help maintain the two-sex system. Today children who are born "either/or-neither/both" – a fairly common phenomenon – usually disappear from view because doctors "correct" them right away with surgery. (Fausto-Sterling, 2000, p. 31)
Biologists make the distinction between genotype and phenotype in such discussions. As the term implies, genotype refers to genetic makeup. Phenotype refers to physical appearance.
For example, some humans can have female genetic makeup but appear to be males, and vice versa. Some individuals can possess both male and female genes and yet present by phenotype as either a male or a female (but not both). So strictly by appearance one would not know that genetically they are androgynous.
Another possibility is that a person can have either male or female genes and yet have both male and female sexual organs (to some degree or other). The most extreme would be full androgyny wherein the individual would have both male and female genotype (genetic material) and both male and female phenotype (sexual anatomy).
This is the sort of complexity raised by Fausto-Sterling in the previous quote. So when we eventually get around to discussing androgyny in Atlantis, be aware that even in our modern world, the designation of biological sexuality can be quite complicated. All this simply raises the question of what it really means to be male or female.
Although Sigmund Freud is renowned for his exploration of all things sexual, it was one of his followers, Carl Jung, who probably made the most profound contribution to our understanding of the psychology of sex. Jung recognized that each individual, regardless of the biology of sex, is actually psychologically androgynous.
Jung labeled the inner sexual aspects of each person the animus and anima – archetypes of the collective unconscious that serve to balance the psyche of each individual. The animus is the male aspect of the female psyche, as the anima is the female aspect of the male psyche.
In other words, at a fundamental level of the psyche, men have a feminine side and women a masculine. The integration of these archetypes of androgyny (animus and anima) is a theme across many cultures and throughout the ages. (Singer, 2000)
With the sexual revolution at the turn of the last century, modern social androgyny became more widespread as a cultural expression and lifestyle choice. This was most apparent in the blending of male and female roles expressed through clothing and social relationships.
What do international celebrities, Michael Jackson, David Beckham, and Angelina Jolie have in common? Besides being superstars and multi-millionaires, they are the icons of androgyny in our modern culture. As borders blur, markets merge, and cultures blend, androgyny seems to have found its way to the global mainstream. (Lee, 2005)
From an historical perspective, the concept of sexual androgyny is not a new idea. Androgyny can be traced back to antiquity. One of the most famous theories of the origin of the sexes was put forth by Plato.
You recall Plato – the Greek philosopher who told the story of Atlantis. Plato also insisted that the first humans were androgynous – both male and female in the same body. At a certain point there was a division of the sexes so that each body could only express masculine or feminine. Thus the sexual act is an attempt of the separated sexes to achieve the union of male and female in the primal oneness that is the heritage of the complete soul.
As it turns out, the Cayce readings not only echo Plato’s story of Atlantis, but also his concept of sexual androgyny and the separation of the sexes, at least as it pertains to human origins.
Apart from incarnation in flesh bodies on planet Earth, souls do not have any need of or interest in the male/female polarity that is the basis for biological sexual reproduction.
The first souls who ventured into the material consciousness of the earth realm could project thought bodies into which they pushed their consciousness. Thus the ability to project thought form bodies was the primary means of propagation for the early Atlanteans.
Keep in mind that souls can only be created by God. As the thought forms into which souls pushed gradually materialized, these were soul expressions, warped as they may have been. But these materialized soul maintained the ability to project thought forms that could materialize (at least for awhile). Some of the thought form creations of the early Atlanteans were soulless creatures used for labor or entertainment.
As some of the Atlanteans looked around at nature and observed sexual reproduction in the animal kingdom, they desired this mode of reproduction and sought sexual gratification that is innate in animals. With this mixing of the soul forms with animal-like soulless projections, animal consciousness became more prominent with an emphasis on survival of the individual and perpetuation of the species as described in Darwin’s theory of evolution and it’s modern variations. Apparently this was a strong attraction for a deeper involvement into the flesh experience.
At this point in our story of the evolution of sexuality in Atlantis we arrive at a point about midway in the history of Atlantis. As a land where souls pushed themselves into expression in flesh forms, Atlantis can be said to have begun about 200,000 years ago. At about 100,000 there existed an individual soul called Amilius.
Amilius and his soul group witnessed the sexual activities of those souls who had become involved in the animal behaviors common in nature. Amilius decided that there must be a more spiritual alternative to propagation than sexual reproduction.
Oh yes, there is one additional piece of information that I need to share at this point. Amilius and his group were androgynous, meaning that each body contained both the male and female aspects as one. Inherently the soul is not divided – there is no need for the duality of male and female.
In the early days of Amilius rule, the separation of the sexes had not yet begun to take place. Though male in their outward aspect [phenotype], the androgynous sons of God embodied within themselves the nature of both male and female in one person. By turning to the Creative Forces, they could become channels to bring into being androgynous progeny after their own kind, imbued with a double soul as well as a double-sexed body. In this way, sexual intercourse was unnecessary as a means of propagation. Moreover, by remaining free from carnal desire, they not only kept open the channel of spiritual communication with the Higher Forces from which they had originated, but they were able to avoid any impure relationships with the sons and daughters of men – fallen souls from the last root race, or early forerunners of their own, who had lost their celestial heritage and taken to copulating in the manner of the beasts around them. (Church, 1989, pp. 90-91)
Church’s explanation is admirably succinct but may have oversimplified the situation. The androgynous Atlanteans were not necessarily “male in their outward aspect” (in phenotype), as the account of Aczine and several other androgynous Atlanteans with apparent female phenotype demonstrate. (ECR: 288-6) Similarly, the meaning of “progeneration” may not have been limited to mental projection of creatures or “things.” Some readings suggest that progeneration in Atlantean times may have been something more akin to the “immaculate conception” and “virgin birth” as put forth in the biblical story of Mary and Jesus. By the way, in the Cayce readings Amilius was described as a previous incarnation of Jesus with Mary as a “twin soul.”
At any rate, Amilius desired companionship but declined to participate in sexual reproduction. Instead, Amilius projected a thought-form helpmate. Some Cayce scholars have associated this projected companion with the figure known as Lilith in religious and mythological traditions. With regard to this article on sex in Atlantis, the key point is that Amilius created a companion and helpmeet without sexual relations.
For a long while, the higher caste Atlantean rulers that followed the Law of One tradition established by Amilius maintained purity and retained sexual androgeny as a way of life and reproduction. Thus both male and female were contained within a single body and reproduction (“progeneration”) occurred from within the entity itself.
However over time, even the high caste Atanteans were convinced (or seduced) into accepting sexual reproduction as a means of propagation. In the readings this period of great change is referred to as the “separation of the sexes” or “division of the sexes.”
At this point let us move beyond concepts and flesh out these ideas with past lives in Atlantis as provided in the Cayce life readings for twentieth-century individuals who sought his counsel.
On November 2, 1940 a thirty year old housewife received a reading that describes a significant change in the pattern of reproduction amongst the higher echelons of Atlantean society. Whereas the Belial group and common laborers of the lower class utilized sexual reproduction as is prominent in the animal kingdom, the Law of One faction had held to the androgynous pattern of “progeneration of activities from self.” “Progeneration” simply refers to the act of begetting; propagation. (Webster's Revised Unabridged Dictionary, 2012) The change from androgyny (“double sex”) to sexual reproduction was discussed in several readings prior to the “period of the second destruction of the land.”
Before that the entity was in the Atlantean land, when there were those periods of activity in which there was the changing of individuals from the double sex, or the ability of the progeneration of activities from self. (ECR: 2390-1)
Note that the individual Asamee was a priestess, thus very likely to have been among the elite of the Law of One group in the period just before the “period of the second destruction.” The question arises as to whether “progeneration of activities from self” (androgynous reproduction) as part of the role of priestess practiced in the temples of the Law of One? And one can also wonder as to whether Asamee was of the “double sex” (androgyny) or the new heterosexual expression? The readings do not say.
In terms of soul development, it is significant to point out that Asamee had a social conscience and aided the lower class of common people. As we shall see with some of the other individuals discussed in the readings, even the class structure within Atlantean society had a strong sexual dimension.
On March 15, 1941 a twenty-four-year-old art student received a reading that described a past life as high priestess Rhea in Atlantis in the period preceding the “second upheavals.”
Before that the entity was in the Atlantean land, during those activities in that period preceding the second upheavals.
The entity was among the children of the law of One; a high priestess, who chose to keep within self those abilities for progeneration. (ECR: 2464-1)
Note that Rhea “chose” to keep within self the “abilities for progeneration.” A follow-up reading provided some additional details about that lifetime as Rhea:
Among those of the entity's own group that division had come in which there had arisen the separation of the sexes. There were those who had listened, and who were inclined to listen to the tempting applications made by the sons of Belial. These had made some impressions upon the companion, upon the workers - together with the entity in its choice of the representatives, in the activity among the peoples of that period. (ECR: 2464-2)
Note that during this period before the “second upheavals” there was the division among the Law of One faction in which some individuals chose to follow the promptings of the Belial faction and experience the separation of the sexes.
It is not entirely clear as to whether Rhea chose to retain the ability of progeneration within self or participated in the “separation of the sexes” that was adopted by many within the Law of One group. Reading 2464-2 indicates that Rhea maintained her integrity and justness though tempted by a companion or associate amongst the Law of One who came under the spell of the Belials.
The choice of words used to describe the change from sexual androgeny (progeneration within self) to a more natural biological sexuality is evocative. In a reading for a twenty-year-old woman given on July 14, 1942 this dramatic change is called the “divisions of the sexes.” One is left to wonder if the “divisions” in this instance refers to the social roles that would result from this change or whether the “divisions” refers to literal biological divisions into male and female bodies (as in a sex change operation).
Before that the entity was in the Atlantean land, when there were those activities where there were the divisions of sexes.
This entity was in close relationships with those who were among the first offspring of such divisions; thus being among the first of the princesses of that particular period of activity.
The entity was raised to power, for the entity was blessed with that ability to hold to those things that had been the practice of the father in that period or sojourn.
Thus the spiritual, mental and material relationships to the entity are those channels through which growth comes.
The name then was Is-Es-So. (ECR: 2753-2)
Note that Is-Es-So was among the “first of the princesses of that particular period.” As a princess, she would have been among the elite, upper level of Atlantean society. Since she was raised to power and followed the practices of her “father” suggests that the divisions of the sexes had been the choice of her parents, otherwise there would not have been a designated “father.”
In the one then before this we find in that land known as the Atlantean, during that period when there were the separations of the bodies as male and female, for the entity then began one of power in the period - and making for those of the first TEMPORAL abodes, in houses that were of peculiar structure, that oft comes to the entity's inner self in the present of that CIRCULAR home, house, abode, or city, or peoples, that there may be the proper differentiations in those of the abilities of individuals to mete out that of a PRODUCTIVE nature; whether the layman, that produces that of the original, or whether those that make for the change into the use of the various efforts of the various groups in THEIR respective sphere, or whether in that that DISTRIBUTES to the NEEDS of those that labor IN the various fields OF the passing of foods, apparel, OR what not, from the PRODUCTIVE end to that of the USER, or of the distributor. In the name Uclz. In the present may the entity, in the latter portion, gain much of visions that may lead to that wherein much as used, or abused (as the entity lost in that experience) for a MATERIAL, and if used properly - a soul development in the present. (ECR: 2121-2)
Note the explicit reference to biological heterogeneity: “… period when there were the separations of the bodies as male and female …” This was also the period of the “first TEMPORAL abodes.” Thus it would seem that the separation of the sexes may have led to the need for permanent, separate housing. This reading also describes the creation of a stratified society laid out in concentric circles with the most important (highest social class) at the center as described by Plato.
Keep in mind that during the early period of Atlantean society when sexual androgyny predominated, there were no families as such. Rather there were groups of like-minded individuals who chose to associate with each other in a communal manner. With the division of the sexes and more of a nuclear family dynamic, perhaps the need for “single family housing” became a priority, as described in reading 2121-2.
Yes, we have the records here of a very unusual personality, being also an Atlantean. This experience may make or break the entity in its search for that which is to answer those spiritual interpretations or the carnal forces in the experience of the entity through the earthly sojourns.
Then, as indicated, we have those unusual experiences in the earth by the entity and the definite urges which are at variance to the general activities in the sex relationships. For in the experience in the Atlantean land, the entity sought to be both and wasn't very successful at either….
Before that we find the entity was in the Atlantean land and in those periods before Adam was in the earth. The entity was among those who were then "thought projections", and the physical being had the union of sex in the one body, and yet a real musician on pipes or reed instruments.
As to the abilities of the entity, then, that to which it may attain and how:
There is nothing impossible for the entity to attain in fame or fortune or in its spiritual unfoldment and yet these will NOT be easy until the entity has conquered self….
(Q) Am I homosexual?
(A) Read what has been given.
(Q) What have been my previous relationships with [...] of ... Long Island?
(A) You were good Atlanteans together but not very good people. (ECR: 5056-1)
This is a very curious case in which the reading seems to explaining a modern tendency toward homosexuality as a shadow of a past life in Atlantis in which there was a “union of sex in one body” (biological androgeny). Apparently, the Atlantean attempt at sexual androgeny was not entirely constructive.
Note that this experience was before Adam was in the earth. This reading appears to be making a connection between the creation of the ideal human form (as symbolized in Adam) and the division of the sexes.
Before that we find the entity was in the Atlantean land when there were those periods of the law of the children of one, of the sons of Belial. The entity, with the abilities to bring those things to pass from the application of the spiritual laws in its use for gratifying of material appetites, brought under its control, many of those brought into the material experiences in the opposite sex, or was able to make them of one form or another, shapely, unshapely, those with forms divine, those with such monstrosities in each as to become to the self disturbing at times, but to self that it had need of.
This brought to self disaster, in that there are appetites which must be curbed. What will ye do with thyself? (ECR: 5250-1)
Numerous readings on Atlantis make reference to the tendency of the Belials to use spiritual laws for material indulgence. Reading 5250-1 seems to be describing this process whereby individuals created beings of the opposite sex to gratify carnal desires. No name is given for this particular individual and there is no explicit designation as to whether it was a member of the Law of One group or a Belial. Keep in mind that some of the Law of One were influenced (i.e., seduced) by the Belials and turned the “application of spiritual laws” to the “gratifying of material appetites.”
In the one then before this we find in that land known as the Atlantean, and in that period when there had been builded those developments of the peoples in the land. The entity then among the rulers of the land, being associated with those that WERE AS the rulers that were later divided into male and female. The entity then, in attempting to seek or to follow close in the line of these, there was brought that of the first dissension, in the dissatisfaction of the inabilities to change its body to that as would entice or bring those influences into the lives of those the entity contacted, and the first stumble began, and in this the entity lost. As was seen and was given, even that given that made the separation may make the body whole. (ECR: 543-11)
Apparently, the rulers of the land were originally androgenous with both male and female in one body. They were “later divided into male and female” when there was the division or separation of the sexes. In this particular case, it would seem that the individual desired to change the body to make it more enticing to others, which caused some problems.
Before that the entity was in the Atlantean land, in those periods when there was the changing within the body forces of the sex of individuals.
The entity was among the children of the Law of One, and yet cohorted with the sons of Belial in the usage of their efforts to use those tenets attained by the entity for the propagation in an unseemly manner. (ECR: 3307-1)
This is one of those cases where the Belials sought to influence or seduce a member of the Law of One to use their abilities of propagation in an “unseemly manner.” This reading does raise some fascinating questions:
Exactly what was the nature of the change within the body forces regarding the sex of individuals? Was this the division or separation of the sexes described in several other readings?
What were the tenets attained by the entity? Was it the knowledge or ability for the thought projection of creatures? Or was it simply sexual reproduction involving a mixture of the daughters of the LOO and the Belials, with the offspring becoming workers or slave labor?
The phrase “propagation in an unseemly manner” certainly sounds like sexual reproduction, although it is unclear why the tenets attained by the entity would matter is it was purely a sexual process.
Edgar Cayce gave many readings for himself (most physical readings) and was assigned the number 294. Although no reading was given in which Edgar Cayce as an individual entity had a past life in Atlantis (note the wording here), the following excerpt from an aura chart reading contains a graphic description that is relevant to our present discussion of sexual androgyny and the separation of the sexes:
Above this indicate a mountain, and the symbol or sign that is the symbol of Gemini - or the two-bodied figure, or united bodies as a figure (small), on the edge of this mountain. The vegetation here would be very verdant, in the central portion; this shading off to the left in that as of the temple, - or the crystal, or an obelisk with the crystal in the top. This, to be sure, would not be too large a figure; with many figures at worship about the light that comes from this obelisk.
On the right side would be the fields with laborers in chains or bonds.
This, to be sure, would indicate the period in Atlantis when there was the separation of the sexes indicated among things, or the thought-figures or bodies; those that had caught the vision and those still kept in bondage. (ECR: 294-206)
Thus this reading for Edgar Cayce visually portrays androgyny (Gemini – or the two-bodied figure, or united bodies”) and the “separation of the sexes” among certain groups within that society. This description of social conditions parallels other cases in which there is a lower working class that is kept in bondage and a lower level of consciousness. This reading seems to be making a connection between this social stratification and the “separation of the sexes.”
One could argue that the basis for Edgar Cayce’s aura chart reading was “his” role in a past life of an individual called Aczine. Aczine was an androgynous being that lived until the latter period of Atlantis, suggesting that androgyny did apparently exist to some extent for nearly the entire span of Atlantean history (if it can be called that).
The really interesting aspect of the androgyny of Aczine is that this past life was given as an incarnation of Edgar Cayce’s personal secretary, Gladys Davis. So we find both the male and female aspects of the soul in one physical body with the female aspect more pronounced and the male aspect in the background, as it were. Very curious arrangement, don’t you think?
The readings explain that for all incarnation since that Atlantean lifetime, the two aspects of this soul entity were split into distinct individuals who had separate incarnations hencethorth, often (but not always) at the same time.
This almost sounds like Plato’s explanation of the soul splitting apart and thereafter seeking reunion. There are also some similarities to Jung’s theory of the animus and anima archetypes here as well. The Cayce readings use the term “twin souls” to describe the dynamic. Please note: This is not the same as “soul mates.”
With regard to the Atlantean life as Aczine, the entity was a ruler of noble birth “in that fair country of Alta” and “in that sex as given” 10,000 B.C. (ECR: 288-1)
The phrase “sex as given” suggests a female body (phenotype) although androgynous. Since she was of the upper class and a member of the Law of One, the tradition of androgyny would have been part of her heritage going all the way back to Amilius.
Presumably this was well after the fivefold projection, hence the fivefold projection did not necessarily eliminate sexual androgyny in Atlantis.
In another reading for Ms. Davis that discusses the past life as Aczine, the entranced Cayce observes that:
… their soul and spirit are well knit, and must of necessity present each that they may be one. For we find in the beginning that they, these two (which we shall speak of as they until separated), were as one in mind, soul, spirit, body; and in the first earth's plane as the voice over many waters, when the glory of the Father's giving of the earth's indwelling of man was both male and female in one.
In flesh form in earth's plane we find the first in that of the Poseidian forces, when both were confined in the body of the female; for this being the stronger in the then expressed or applied forces found manifestations for each in that form. (ECR: 288-6)
At this point in the story of Aczine the sexual eccentricity (by our modern standards) takes a more conventional turn. Aczine succumbs to lust: “the desire came for the bodily connection of coition with one of lower estate …” (ECR: 288-6) Curiously the date given for the lifetime of Aczine in reading 288-6 was 12,800. Hence a lifetime of at least a couple of thousand years, actually not that long by Atlantean standards as we shall see in another section on longevity.
Note that the phenotype of Aczine is female. Could this be an instance of intersex whereby the phenotype is female but the genotype is both male and female (XX and XY)? Or is the androgyny more a matter of intrapsychic (psychological) androgyny whereby the soul is expresses both sexes (nonpolarity)? Note the sexual indiscretion with one of lower social status – presumably a “thing”. Note that this was described as “treachery.” Apparently there was some deceit or such involved.
Another follow-up reading affirms the androgyny of Aczine:
(Q) In the Poseidian [Atlantis] period, just what was my position and vocation? [See 288-1 and 288-10.]
(A) A ruler, and what would be termed a DIVINER of purposes in the activities of the MENTAL life; for the PERIOD carried rather that of the MENTAL - that would be termed in the present day - of a PHYSICAL being; for then both male and female might be - desired so - in one. (ECR: 288-27)
The entity was a ruler or DIVINER of the MENTAL life for this period or phase of Atlantean experience was a strongly mental expression. Was the body more of a thought form nature? Even though it is described as a “PHYSICAL being?” Note that both male and female might be in one – if desired so. It was a matter of choice.
(Q) In Atlantis, was I associated with Amilius? [See [364] series.] If so, how?
(A) One as projected by that entity as to a ruler or GUIDE for many, with its associating entity. (ECR: 288-29)
This reading seems to indicate that Aczine was a projection of Amilius. Was this a thought form projection in the sense of the compansion thus created by Amilius? If so, what about the soul aspect of the projection? Note the expression “associating entity.” The concept is interesting in that the male component is regarded as its own entity. This suggests some extreme flexibility in the concept of the entity which is inherent in the idea of twin souls.
Yes, we have those conditions in the experience of the entity Asule [?], in that sojourn and experience in Atlantis. Here we find as these conditions, or the changing of the entity's abilities in separating self in the form or manner in sex; hence becoming, with the associations, the envy of many then being contacted with the experiences as a leader, a ruler; hence, as given, meeting many conditions to its own undoing, considering little in the experience save the satisfying or aggrandizing of self's interests, self's gratifications, through those abilities in the use of that spirit, endowed with the abilities to bring into the material forms those thought forces even to the separation of self, in the satisfying of those elements in material forces for the satisfaction of self to the envy, to those conditions that brought much of the detrimental influences and forces in the experience of those about the body. (ECR: 288-31)
Note that Aczine was in that “sex as given” presumably female. This appears to have been some form of androgeny, although both male and female aspects were expressed through a feminine body: “both [aspects of sexual polarity] were confined in the body of the female; for this being the stronger.”
Note that a female body would allow for sexual androgeny wherein the progeneration within self would be like the virgin birth experienced by Mary with Jesus. In other words this would not have involved the projection of a thought being.
This would make sense if Aczine later was tempted to indulge in sexual gratification with one of lower class. She had the sexual anatomy and physiology for such activity – it was simply a matter of choice as to how to express it.
(Q) Explain the information given regarding Amilius [?], who first noted the separation of the peoples into male and female, as it relates to the story in the Bible of Adam and Eve, in the Garden of Eden giving the name of the symbols Adam, Eve, the apple, and the serpent.
(A) This would require a whole period of a lecture period for this alone; for, as is seen, that as is given is the presentation of a teacher of a peoples that separated for that definite purpose of keeping alive in the minds, the hearts, the SOUL minds of entities, that there may be seen their closer relationship to the divine influences of Creative Forces, that brought into being all that appertains to man's indwelling as man in the form of flesh in this material world. These are presented in symbols of that thought as held by those peoples from whom the physical recorder took those records as compiled, with that gained by himself in and through the entering into that state where the entity's soul mind drew upon the records that are made by the passing of time itself in a material world. As given, these are records not only of the nature as has been termed or called akashic records (that is, of a mental or soul record), but that in a more material nature as set down in stone, that was attempted to be done - HAS been attempted to be done throughout ALL time! WHY does man NOW set in stone those that are representatives of that desired to be kept in mind by those making records for future generations? There are many more materials more lasting, as is known to many.
In the records, then, as this: There are, as seen, the records made by the man in the mount, that this Amilius [?] - Adam, as given - first discerned that from himself, not of the beasts about him, could be drawn - WAS drawn - that which made for the propagation OF beings IN the flesh, that made for that companionship as seen by creation in the material worlds about same. The story, the tale (if chosen to be called such), is one and the same. The apple, as 'the apple of the eye', the desire of that companionship innate in that created, as innate in the Creator, that brought companionship into the creation itself. Get that one!
In this there comes, then, that which is set before that created - or having TAKEN ON that form, able of projecting itself in WHATEVER direction it chose to take, as given; able to make itself OF that environ, in color, in harmony, in WHATEVER source that makes for the spirit of that man would attempt to project in music, in art, in ANY form that may even be conceivable to the mind itself in what may be termed its most lucid moments, in its most esoteric moments, in its highest animation moments; for were He not the SON of the living God made manifest, that He might be the companion in a made world, in material manifested things, with the injunction to subdue all, BRING all in the material things under subjection - all UNDER subjection - by that ability to project itself IN its way? KNOWING itself, as given, to be a portion OF the whole, in, through, of, by the whole? In this desire, then, keep - as the injunction was - thine self separate: OF that seen, but NOT that seen. The apple, then, that desire for that which made for the associations that bring carnal-minded influences of that brought as sex influence, known in a material world, and the partaking of same is that which brought the influence in the lives of that in the symbol of the serpent, that made for that which creates the desire that may be only satisfied in gratification of carnal forces, as partake of the world and its influences about same - rather than of the spiritual emanations from which it has its source. Will control - inability of will control, if we may put it in common parlance. (364-5)
Note that, based on the question, the separation of the sexes had begun during the time of Amilius. Was it Amilius who began this process with his thought-form companion? Thus the race was kept pure in a biological sense.
There is one more rather amazing aspect of Altantean sexuality. Eventually a new creation by God established an optimal form for human incarnation of souls in the Earth. The fivefold projection occurred in five locations around the world. The biblical story of Adam and Eve represents one instance of these projections of male and female.
The point of the fivefold projection was to provide a human form that is optimal for maintaining spiritual attunement with the divine and soul development in the earth experience. Spiritual attunement and soul development had become side-tracked and largely lost in the manifestations in Atlantis and around the globe.
Although thus far we have been focusing primarily on the some of the more exotic aspects of Atlantean sex, there was plenty of the old fashioned variety such as seduction, debauchery and promiscuity. Here are a couple of cases to illustrate the point.
On April 3, 1935 Edgar Cayce gave a reading for a thirty-nine year old man who was said to have been a prince during an early period of Atlantis. Specifically, this reading observed that prince Elmeur lived during the “beginnings of the activities of the sons of Belial and those of the Law of One.”
Before that we find the entity was in that called the Atlantean land, in those periods when there were the beginnings of the activities of the sons of Belial and those of the Law of One. The entity then was among those peoples that were of the Law of One, yet it was set upon because of being in the position of power - being the SON of the ruler, or Ajax, and in the name then Elmeur. The entity, as the Prince of the Poseidian land, was set upon by the sons of Belial to make for those activities that would bring the desecrating of the Temple of the Law of One; through those influences of the daughters of the sons of Belial. And these made for activities that brought to the experience of the entity that as would be called in the present of making relationships and activities that brought dissensions, discouragements, and the attempts first to destroy the own self, the own life. And the experiences in the present with those of the opposite sex have brought much of like experiences where attempts in this or that direction have been made. For the alterations, the phases of experiences of individuals have made for distresses; yet at times enlightenment and helpful experiences when the real activities were meted out. (ECR: 876-1)
The issue of purity of the "Law Of One" line and mixing with the Belials goes back to the beginning of the separation between the two major groups within Atlantean society. The dynamics of politics in such situations might dictate a marriage to the son of the ruler to create an alliance and path to power for the Belials who were not yet in authority. This is just the sort of strategy found throughout the histories of kingdoms and nations. In this case it turned out badly for Elmeur, who attempted suicide as a result of the affair.
Note that this past life was relatively early in the history of Atlantis when there were the beginnings of the activities between the Law of One and Belial groups. Although Elmeur was a prince of Poseidia, he had enough influence over the temple there to introduce Belial women into the temple activities. The apparent seduction of Elmeur must have been successful to some extent as he attempted suicide. Relations with women in his modern life were problematic as a karmic carryover from that lifetime.
Elmeur’s experience appears to be typical of the early associations of the Law of One group and the Belials, which could be described as influence by seduction.
Reading 1968-2 given on January 25, 1940 for a twenty-nine year old insurance rate clerk discusses an Atlantean past life with some heavy sexual karma that carried over into the life of this young woman:
There we find that the entity, as has been indicated, was PHYSICALLY in love with one of the children of the sons of Belial. Hence there were disturbing factors, by the desire and the attempt to influence the entity to refrain from associations with the children of Belial.
For - as would be compared with the present - the association would be as of a young girl or person with those who were given to debauchery, or to the satisfying alone of the appetites of every nature, or the material experiences as might be indicated in the present.
These brought the disturbing forces throughout the experience; yet there were the eventual associations - or conjugations - with the son of Belial. Thus there was the taking on of the physical desires, the physical reactions which were at variance to the teachings and the innate expressions of those who had been the companions and associates of the entity. (ECR: 1968-2)
Actually this case is pretty typical of readings that describe interactions between the followers of the Law Of One and those of the Belial group – that is, seduction and betrayal. The explicit sexual nature of this relationship is obvious: “the association would be as of a young girl or person with those who were given to debauchery, or to the satisfying alone of the appetites of every nature.” Her reading goes on to explain that despite this disturbing sexual indiscretion, this entity never entirely lost sight of her greater purpose in that lifetime. The karmic echoes of that Atlantean life carried over into her twentieth-century incarnation as a difficult relationship with a man identified as the same Belial personage who took advantage of her in Atlantis. Her reading cautioned her to be careful about a one-sided relationship as had been the case in Atlantis:
(Q) What should be my attitude when in his presence? Should I let him know that I love him?
(A) As has been indicated. If this is a cooperative association, or if there is an agreement on the part of both that there are the needs for the working it out, it is well. If this agreement is only upon the part of the one, NOT well. (ECR: 1968-2)
From the Cayce perspective, Atanteans tended to be extremists. Reading 1523-4 given on February 8, 1942 for a thirty-three year old housewife certainly demonstrates one aspect of the sexual extremes that were part of that experience. The reading describes a past life of a priestess named Isthuma who served in the Temple of Light:
Before that we find the entity in the Atlantean land, when there was the SECOND period of the upheavals in the land.
The entity was a priestess in the Temple then of Light, the temple in which there were the activities in associations with the Law of One. The entity held such activities not so close as some, and not so close as the priests especially of the older ones judged she should.
For the entity consorted with those who were, to the priests, questioned; and the entity during that experience had seventeen sons by seventeen DIFFERENT men! [See 1523-14, Par. 36.]
These brought those activities of many disturbing forces, yet never were the priests - either of Belial or of the Law of One - able to prevent the entity, as Ishuma, from leading in the activities in the Temple of Light.
Hence turmoils were caused; and all the more reason why it is necessary in the present to hold to that which has been indicated: Know in what ye believe and WHO is the author of same! (ECR: 1523-4)
Apparently Isthuma had seventeen sons by seventeen different men. Clearly, she had no use for androgynous progeneration. It would appear that the fathers of her sons were most likely Belials since the relationships were questioned by the priests.
The obvious question that arises is whether such activity by a priestess of the Law of One in the Temple of Light falls within the scope of service for that position. In other words, was sexual reproduction a sanctioned activity in the temple and did she simply go too far by “consorting” with the wrong type of men? After all, she was still able to lead in the activities of the temple, despite the disapproval by some of the priests, especially the older ones. At the very least, one must admit that sex in Atlantis was not boring!
Androgyny. (2012). In Webster's Revised Unabridged Dictionary. Retrieved July 21, 2012, from http://dictionary.reference.com/browse/androgyny
Church, W.H. (1989). The Story of the Soul. Virginia Beach, VA: A.R.E. Press.
Dreger, A. D. (1998). Hermaphrodites and the Medical Invention of Sex. Cambridge: Harvard University Press.
Dreger, A. D. (1999). Intersex in the Age of Ethics. Hagerstown, MD: University Publishing Group.
Fausto-Sterling, A. (1993). The five sexes: Why male and female are not enough. The Sciences, 33(2), 20-25.
Fausto-Sterling, A. (2000). Sexing the body: Gender politics and the construction of sexuality. New York: Basic Books.
Heilbrun, C.G. (1993). Toward A Recognition Of Androgyny. New York: W. W. Norton and Company Inc.
Lee, D. (2005). Androygny Becoming Global. [Web Article]. Retrieved from http://uniorb.com/RCHECK/RAndrogyny.htm
Progeneration. (n.d.). In Webster's Revised Unabridged Dictionary. Retrieved July 6, 2012, from http://dictionary.reference.com/browse/progeneration
Hermaprodite. In Merriam Webster Dictionary. Retrieved July 6, 2012, from http://www.merriam-webster.com/dictionary/hermaphrodite
Sax, L. (2002). How common is intersex? a response to Anne Fausto-Sterling. Journal of Sex Research, 39(3): 174-178.
Singer, J. (2000). Androgyny: The Opposites Within. Lake Worth, FL: Nicolas-Hays.