Edgar Cayce’s Atlanteans

The “Sleeping Prophet” Provided Plenty of Details

Some Atlantologists are reluctant to even mention the name of Edgar Cayce—America’s foremost seer of the 20th century—for fear of ridicule by conventional scholars. They fail to appreciate, however, the seriousness with which a growing number of mainstream institutions rely on extrasensory perception. For example, no less an organization than the Federal Bureau of Investigation today provides police departments with a list of favorite psychics who have aided government agents in unraveling otherwise insoluble crimes. If such talented helpers continue to prove them­selves worthy of respect by our nation’s top law enforcement personnel, we do ourselves a real disservice by ignoring their insights into mankind’s leading archaeological enigma.

Everything the Sleeping Prophet had to say about that lost civilization is contained in his “life readings” made over a fifty-year period. Outstanding among them are his portrayals of the actual men and women he cited—persons who once walked the streets of the doomed city and directed its destiny. In selecting from his list of Atlantean resi­dents, those included below have been chosen for their ability to illustrate the lost empire and underscore its credibil­ity. Each name and description is followed by its place in “Atlantis, The Edgar Cayce Readings,” volume 22, Virginia Beach, Virginia’s Association for Research and Enlightenment, Inc., 1987. In coming to know these Atlanteans, Cayce removes the subject from the generalities with which it is usually discussed to achieve a level of credible personaliza­tion found nowhere else. In telling us something about the people of Atlantis, he put a human face on their story.

Aa-rr-ll-uu—An inhabitant of Poseidia, the western outpost of Atlantean civilization in the Caribbean, he lived at a time of intense foreign migrations and worked as an esoteric chemist (alchemist), who was not above abusing his powers at the expense of his clients. His name is very similar to a term used for a great, ancestral island described in a Babylonian account of the World Flood. In Babylonian tradition (circa 2100 B.C.), Arallu was a great, mountainous is­land in the Distant West, a kind of paradise, where fresh-water springs and a year-round temperate climate were en­joyed by the spiritually enlightened inhabitants. Arallu was the Babylonian version of Atlantis.

Aalu is ancient Egyptian for “The Isle of Flame,” descriptive of a large, volcanic island in the sea of the Distant West (the Atlantic Ocean), which physically matches Plato’s Atlantis virtually detail for detail: mountainous, with ca­nals, luxuriant crops, a palatial city surrounded by great walls decorated with precious metals, etc. Aalu’s earliest known reference appears in “The Destruction of Mankind,” a New Kingdom history (1299 B.C.) discovered in the tomb of Pharaoh Seti-I, at Abydos, site of the Osireion, a subterranean monument to the Great Flood that destroyed a former age of greatness, and is described in the account. On the other side of the world from Egypt, the Apache Indi­ans of the American southwest claim their ancestors arrived after the Great Flood destroyed their homeland, still re­membered as “the Isle of Flame,” in the ocean of the east.

The Hurrians were a people who occupied Anatolia (Turkey in ancient times) from the early 3rd Millennium B.C. Many of their religious and mythic concepts were absorbed by their Hittite conquerors, beginning after 2000 B.C. Among these traditions was the story of Alalu, the first king of heaven, a giant god, who made his home on a moun­tainous island in the sea of the setting sun. His son, Kumarbi, was synonymous for the Greek Kronos, a mythic per­sonification of the Atlantic Ocean through Roman times. (274-1 M.34 2/13/33)

Asphar—He was among the technicians who preserved the scientific knowledge of metallurgy from the destruc­tion of Atlantis by resettling in the Nile Valley. Asphar used electroplating when working with precious metals and assisted in the electrical combination of copper, zinc and tin for the production of bronze, so important in the an­cient world. He also serviced a scalpel which generated coagulating energies for bloodless surgery in medical opera­tions.

The electroplating techniques employed by Asphar found possible validation in the so-called “Baghdad Battery,” recovered from an Iraqi archaeological dig and subsequently dated to Persia in the 2nd Century B.C. Using citrus juice as an acid, it generated enough power to electroplate a statuette. Thirty years after Cayce described the Atlanteans’ “electrical knife,” just such a surgical tool was invented (re-invented?) by medical researchers in the U.S. (470-33 M.51 6/24/41)

Boob—As the early Atlanteans began to broaden their civilization to other lands, according to Cayce, they were confronted by masses of powerful and dangerous animals that threatened their expansion. Interestingly, the Aztecs had a similar tradition, known as Ocelatihu, wherein human beings took up counsel for a kind of war with these beasts for world domination. Cayce describes Boob as one of the counsel members, second in authority, who helped organize the successful defense of mankind against the rampaging animals. (2917-1 M.33 9/14/29)

Diu—One of the many simple peasants on the island of Atlantis, noted for his “brotherly love” expressed in the storing of food for less fortunate individuals. Interestingly, the name appears related to later developments in Greek and Latin (both at least impacted by Atlantean speech) for Deus and Deo, or “God.” Thirteen years later, Cayce spoke of another Atlantean, a recorder of messages, named Deui. Ignatius Donnelly, the founder of modern Atlantology, concluded in the 19th century, that “the words we use every day were heard, in their primitive form, in their (the At­lanteans’) cities, courts and temples.” (2698-1 M.41 8/3/25; 877-26 M.46 5/23/38)

Duo-She-Dui—This name is chiefly interesting because it is one of the few instances where Cayce provided a di­rect translation from the original Atlantean into English. Duo-She-Dui means “The Duo Teaching,” or “The Dual Life as One,” and refers to the activities of a refugee in Egypt’s Temple Beautiful, where he trained ministers from various lands in the tenets of both native and Atlantean theologies. As such, it appears to be more a title than a given name, and demonstrates how at least some Atlantean words have survived into modern English: our “dual” from the Atlan­tean “Duo.” This appears to have been a convention invented by the civilizing Atlanteans to integrate their modes of thought with native beliefs still current in the Nile Valley. The eventual result was Dynastic Civilization, a harmoni­ous synthesis of the two cultures.

This was Cayce’s vision of Pharaonic origins, and it is in perfect accord with both Egyptian myth and modern ar­chaeology; the former recounted that seafaring foreigners (the Mesentiu, or “Harpooners”) arrived from the west to create the first dynasties; the latter, personified by the greatest specialist of the archaic period, W. B. Emery, claims evidence for the appearance of a “master race” that transformed the Nile Valley from a Late Stone Age conglomera­tion of loosely related agriculturists into a full-fledged civilization and virtually overnight. (1353-1 M.Adult 3/26/37)

Elchi—An Atlantean navigator, his name is an intriguing parallel with the very ancient town of Elche, in south­eastern Spain, on the Rio Vinalopo. It was here that a polychrome stone statue known as La Dama de Elche (“The Lady of Elche”)was found during a nearby archaeological dig, in 1897. Stylistically, the statue resembles nothing else of its kind, but has suggested Atlantean provenance to many researchers, including the leading archaeologist in Spain during the 1920s, Ellen Whishaw. Her conclusion is underscored by the statue’s place of discovery in Alicante prov­ince, described by the Greek philosopher, Plato, 24 centuries ago, as the location for a kingdom of Atlantis in Spain (Gadeiros, from which the modern Spanish city of Cadiz derives its name).

The name of the town appears to have remained phonetically unchanged over time, going back to the Arab Elix and the Roman Ilici, itself a derivation of a Phoenician version taken directly from the Atlantean. (2124-3 M.54 10/2/ 31)

Hy-Poc-Rax-El—The leading British archaeologist of the mid-20th Century, E.W. Emery, noted the sudden emer­gence of medical technology in the Nile Valley at the outset of Dynastic Civilization, during the late 4th millennium, B.C., while Cayce mentions the migration of a medical practitioner, Hy-Poc-Rax-El, from his Atlantean homeland to Egypt, where he was “very close to the one who headed the department of hospitalization (as would today be called), or the department of healing arts, or the application of the influences of nature into man himself.”

Cayce describes early, Atlantean medical practices as surprisingly modern and holistic: “The study was then, as it should be now—that man is a part of that which was made—all that was made, and took upon himself a manifested part of same—through the mental expression that became crystallized in material forces. Hence, in the natural forces about man, added with the mental and the spiritual, there is that which will bring the connecting of man’s relation­ship to his material environment.” (1743-1 M.28 11/11/38)

Archaeologists agree with Cayce that the prehistoric Mound Builders probably worshiped in a cult of the sun-god, judging from important solar alignments, particularly orientations to the solstices, originally built into many of the structures. Diffusionist scholars point to abundant evidence that connects the Mississippian period of pyramidal mound-building throughout the Midwest and much of the South, with close parallels in Yucatan.

An earlier phase of mound-building, known as the Adena, spread from the Atlantic seaboard to Wisconsin after the final destruction of Atlantis, about 3,000 years ago. Although most of North America’s prehistoric mounds were not tombs, all of them were sacred. Surviving Native American tradition depicts some of the earthworks as “schools” for students of shamanism. Most mounds appear to have been raised in communal efforts under the direction of these holy men and women (like Pfstxie), as concentrations of telluric or earth-energies; hence, the creation of sacred sites, where tribal members sought spiritual power.

Cayce suggests these structures were Atlantean in the sense that the mounds ritually duplicated Mount Atlas, the holy mountain from which the city, Atlantis, the Daughter of Atlas, derived her name. Plato informs us that Atlas was not a god, but a semi-divine being, a titan, the son of a god, Poseidon, by a mortal woman, Kleito.

Pfstxie was a native priestess who perpetuated the Ohio Valley’s sun-worshiping cult brought to North America before her time and memorialized in the Middle Western earthworks. (3004-1 F.55 5/15/43).

For a man of Edgar Cayce’s uneducated background, his credible statements concerning the often arcane details of deep antiquity must only mean that his subconscious mind did indeed have access to sources not available to per­sons less gifted than himself. If so, than he brought back to life the movers and shakers who so long ago impacted the world, and irrevocably stamped the seal of their greatness on the enduring folk memory of mankind.


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