What he claims: a real Atlantic island west of Gibraltar, large enough for Plato's ten governors, sunk in 9560 B.C.
These are the claims I would take to Plato, to Donnelly, to Spence, and to the geologists and archaeologists Tomas names.
Plato's island, in Tomas's figure, about 600,000 square miles (p.
Plato's island is about 600,000 square miles.
For Plato's own text, see Timaeus & Critias.
Plato's Timaeus and Critias hold a chronicle that came from Solon, who travelled to Egypt about 560 B.C.
Plato had the story from Solon.
Professor Galanopoulos held that Thira-Santorin was Plato's Atlantis.
Plato, in the Timaeus passage Tomas prints here, puts the island west of the straits called the Pillars of Hercules.
Plato calls the Atlantic a true ocean.
The Atlantis of Plato was approximately 600,000 square miles in area.
He adds Plato's ten governors, and asks how ten provinces could have existed on Santorini.
His judgment is that Plato and Solon counted better than Galanopoulos.
Proclus: Plato at Sais with Pateneit, at Heliopolis with Ochlapi, and at Sebennytus with Ethimon.
Tomas adds that an oceanographic probe may one day find the civilization, and that the evidence of a violent Atlantic cataclysm is already in hand and agrees with Plato.
Tomas gives Plato's island an area of about 600,000 square miles.
Tomas says Plato's Atlantic is a true ocean west of Gibraltar, that the island was about 600,000 square miles against 75 for that Santorini, and that ten provinces will not fit on the smaller island (p.
Timaeus & Critias: Plato's account.
Plato, as he uses him
These are the claims I would take to Donnelly, Scott-Elliot, Plato, and the archaeologists Spence names.
An Azilian entry into Atlantis from North Africa about 10,500 BC, and an Azilian entry into Europe about 10,000 BC, which he matches to Plato's invaders (pp.
Azilians with proto-Iberians, with Plato's later Atlanteans, and with the Guanches.
Plato's ten sons, named below.
For Plato's own text, see Timaeus & Critias.
The Atlantis story painted on the peplum of Pallas at the Athenian festival is older than Plato by more than a century.
Plato's Egyptian sources were real, and Plato himself visited Egypt.
He denies that Plato's narrative is an allegory.
The test he sets himself is whether Plato's geography, customs, and religion can be matched with neighbouring regions.
He answers the readers who call Plato's story a noble lie.
Archer-Hind thought it impossible to decide whether Plato invented the whole tale or brought home an Egyptian legend.
Spence quotes Plato, through his own compilation, that the story is "strange, yet perfectly true," and he quotes Socrates in the Timaeus that it is no fictitious tale but a true history.
He says the younger Critias's great-grandfather had a written account, and that this Critias, on a genealogy in Proclus, was a first cousin of Plato's mother.
323), judged that Plato tried to carry out the plan of his kinsman Solon.
Proclus says Plato himself talked with Pateneit at Sais, Ochlapi at Heliopolis, and Ethimon at Sebennytus, and that Pateneit is the priest of the Timaeus.
Crantor, who died thirty-three years after Plato, said the Egyptian priests showed the Greeks columns on which the history of Atlantis was inscribed.
He then matches Plato's date to archaeology.
Plato's tributary lands, "Libya as far as Egypt, and Europe to the borders of Etruria," are the regions where he says the proto-Iberians settled most firmly.
The peplum is his main argument that the story is older than Plato.
He dates that festival to at least 125 years before Plato.
He reads the robe as a folk memory of that war, and he quotes Philip Smith, in the article "Atlantis" in William Smith's Dictionary of Greek and Roman Geography, that the legend is also found in forms which do not seem copied entirely from Plato.
On the shoals left by the sinking island he cites Scylax of Caryanda, in the Periplus, roughly Plato's contemporary: Cerne, twelve days' coasting beyond the Pillars, where the sea is no longer navigable for shoals, mud, and seaweed a palm wide and sharp at the points.
Spence treats that as seamen's information, because Aristotle had been Plato's pupil.
Plato died with the account unfinished, which Spence takes as a sign that it was not a tidy political invention.
The island Hesperia of the Amazons fits Plato's site better, except that it has no corn.
Diodorus's report that an Atlantic tract was swallowed by the sea shows, for Spence, that nearly four hundred years after Plato the belief was still current.
Poseidonius, backed by Strabo, already treated earth-changes as a reason not to call Plato fiction.
Termier describes a volcanic band about 1,875 miles broad, taking in Iceland, the Azores, the Canaries, Madeira, and the Cape Verde Islands, and he treats Plato's account as highly probable.
A Miocene or Pleistocene land-mass is not Plato's island.
Plato's sands over the buried isle are, for Spence and for Babcock, the same reputation of a hard sea.
Plato's island was larger than Libya and Asia, and Asia in Plato's time means Asia Minor.
to about 9600 B.C., when it became finally submerged, according to Plato.
Plato says the island lay before the mouth of the strait, and Aristotle and Scylax put the sands at that mouth, so the debris had to come from a land close to Gibraltar.
Bory de Saint-Vincent, using Plato and Diodorus, is closer, but Spence wants the island farther north, facing the strait and "under Mount Atlas," as Diodorus has it, and nearer the Gadiric part of Spain.
Butavand's book of 1925 puts Atlantis inside the strait, on the old coast of Tunis and Tripoli, with Plato's outer sea as the Tyrrhenian, and with islands off Tripoli as the islands Proclus placed next to Atlantis.
He notes the island Atalanta near Euboea, broken from the mainland by the earthquake of 426 BC, the year before Plato was born, so Plato knew a small island with a similar story.
Plato already calls it Atlantic.
Plato's invaders "marched in wanton insolence upon all Europe and Asia together, issuing yonder from the Atlantic Ocean." Spence dates that march roughly to 9640 BC and asks whether any real movement fits it.
Plato tells us that at a date which we may roughly take to be 9,640 years before Christ a host of invaders "marched in wanton insolence upon all Europe and Asia together, issuing yonder from the Atlantic Ocean."
Plato's ivory in the temple of Poseidon, plus the elephants, means for Spence that Atlantis had mammoth ivory of its own.
These Azilians are Plato's mortal stock who diluted the "divine" Aurignacian line.
That is his reading of Plato's moral decline.
He notes that the land link between Britain and the continent was cut only about three thousand years ago, with the English Channel over drowned forest, and he asks why Atlantis should not have lasted longer than Plato says.
From Plato he has only the ten sons, and in this chapter he spells them Atlas, Gadir or Eumolus, Amphisus, Eudemon, Mnesus, Autochthonus, Elassipus, Mestor, Azaes, and Diaprepus.
Zeus's displeasure and the end of Plato's account are the home quarrels turned outward into the invasion of Europe.
It is as a Welsh form of the Breton city of Ys, both drowned because the people were wicked, which is also Plato's ending.
Plato's Atlantis has walls of gold, silver, and orichalcum or copper.
Plato's Atlantis is deeply forested.
Plato's plain is ringed by a fosse that takes the mountain streams and the canals.
Plato's landowner must furnish the sixth part of a war-chariot, making 10,000 chariots, with horses, riders, a light chariot, heavy infantry, archers, slingers, stone-shooters, javelin-men, and four sailors toward 1,200 ships.
Humboldt's correction, which Spence accepts, is that Plato gave the four-sided plan to one part of the island, not to the whole.
The American summary, as his own contents list it, sets Plato beside Aztec stories of cataclysm, flood myths from Peru and Brazil, Brinton on the American deluge, a Mixtec legend, further Mexican myths, Tlaloc beside Poseidon, divine visitors among the Toltecs, and Quetzalcoatl as a culture-bringer from the west, compared with Atlas.
He draws the last phase from Plato's city and from the Azilian finds.
The canals, the desert stretches, the circular city, and the pyramid as an Atlantic building form are Plato's.
Manners in this late phase are the profligacy Plato describes, which he also finds remembered in early myth.
The rite is Plato's.
Spence thinks Plato may have coloured the Atlantic sacrifice with what Athens knew of those mysteries.
He ties the pantheon to the constellations and finds a cosmic order in Plato, so Atlantic religion and astrology belong together.
The contents of the chapter add the migrations of the eel, the lemming, and certain butterflies to and from the Atlantic area, and Plato's elephants with Termier on the biology.
The period possible for the existence of such a civilisation must naturally fall many centuries later than Plato's date of 9,600 B.C., to permit of the development of a civilization more advanced than the Azilian, and, judging from the analogy of the growth of Egyptian culture, it will not be exceeding probability to place it somewhere about 5000 years B.C.
A writer in The Times of 14 February 1909 said Plato's vanished island was the collapse of Knossos, after which Phoenicians replaced Cretan sailors in Egyptian ports.
He closes on the claim that Plato's Atlantis and the myth of Quetzalcoatl both contain nearly the whole complex, and that both sides of the ocean and the island chains show it.
The survey of Plato and of the older literature, in Chapters II to IV, is a map of who said what, with his own mile-figures marked as his.
He works with Plato's long date, about 9600 BC, and he matches the Azilian arrival in Europe to about 10,000 BC.
Scott-Elliot's Poseidonis, on the map in The Story of Atlantis, sits too far from Gibraltar for Spence's reading of Plato, Aristotle, and Scylax.
Plato's Critias has ten.
Timaeus & Critias: Plato's account.
Plato, in the translations he says he collated
Benjamin Jowett, The Dialogues of Plato.
Plato (about 428 to 347 BC) was a philosopher in Athens.
Plato introduced the Atlantis story in two of these dialogues, Timaeus and Critias.
Length: 207 pages, with maps, drawings and photographs, plus an appendix with Plato's Atlantis passages.
Its royal island, which Plato calls the island of the royal city, sank in storm floods around 1200 BC.
The thesis matters because it connects three sources that are usually read apart: Plato's Atlantis report, the Egyptian records of the Sea Peoples, and Homer's island of the Phaeacians.
For the full Plato text, see my page Timaeus & Critias.
Plato says Solon, the Athenian lawgiver, heard the story from priests in Sais, a city in the Nile delta, around 560 BC.
Plato's dates are the famous problem.
The Atlanteans in Plato use bronze, tin and copper.
Plato even gives a clue about iron.
For Spanuth, that is the core of Plato's claim that Athens alone resisted Atlantis.
Plato says Atlantis lay in the outer ocean, beyond the Pillars of Heracles.
Plato describes red, white and black stone on the island.
Plato's own words fit the shape.
Plato also says that after the island sank, "the sea in those parts is impassable and impenetrable, because there is a shoal of mud in the way" (Timaeus 25d).
Plato says the Atlanteans prized a metal called orichalc (Greek oreichalkos, "mountain copper").
Plato's text, in Bury's translation, calls it "the most precious of the metals then known, except gold" (Critias 114e).
Plato also says it was mined in many places and covered the walls of the citadel with a fiery shine.
Plato says Atlantis had copper.
Plato describes ten kings ruling ten parts of the realm.
Spanuth reads the religious details in Plato as northern customs.
Plato's rings of land and water become a "Trojan castle", a hill ringed by concentric walls or stone circles, a type of sun sanctuary he finds across northern Europe.
He argues that Homer did not copy Plato.
Homer lived centuries earlier and adds details that Plato lacks.
The book ends with an English version of Plato's two Atlantis passages, from the Timaeus and the Critias.
I recommend reading Plato directly in R.
He read Plato's "8,000 years" as 8,000 months, which gives about 1226 BC.
He argues that only amber fits Plato's description in a North Sea setting: precious next to gold, dug from the ground and shining like fire.
Critias, the story of Atlantis: Plato's description of the island.
Plato (public domain)
Plato, Timaeus 23e, 25d and Critias 113c, 114e, 119e, translated by R.
In Plato's dialogues the Timaeus and the Critias we have Egyptian traditions that go back before the cataclysm of Atlantis; they reach back to the invasion of our continent by the Atlantean peoples.
Critias was Plato's ancestor, and Plato wrote his dialogues after drawing on several authentic sources.
So it is that, through Solon and Critias, Plato first gives the position of the great island of Atlantis in the Ocean, opposite the strait of Gades, or of Hercules; then he points out, beyond this island, the many islands that we call the Antilles; behind these, he says, lies the great mainland: "what has just been called the mainland," says Critias, "is a true continent." There, then, is America!
And so that no one can doubt it, Plato adds that behind this mainland lies the great sea: that is indeed the great Ocean [the Pacific].
According to Plato, the naval forces of the Atlanteans numbered several thousand ships; even allowing for exaggeration, we have in the accounts just cited the proofs that the Ocean was navigated by peoples whose antiquity goes back beyond the cataclysm of Atlantis, and we have the certainty that the peoples of the two great continents knew each other perfectly well before the Phoenician era.
From this data a few geologists of eminence,25 agreeing about the volcanic nature of this part of the Atlantic bed, have come to the conclusion that there must have been an island such as Plato’s island existing in the Atlantic long after the opening of the straits of Gibraltar.
Atlantis proponents (e.g., in online discussions, books, and videos referencing Randall Carlson or similar researchers) interpret the “beach sand” at depth as evidence that parts of the ridge or nearby areas were once above sea level or near coastlines relatively recently (e.g., post-Ice Age or ~20,000 years ago in some claims), potentially linking it to Plato’s description of a sunken island.
Ewing himself presented it strictly as a geological observation without referencing Atlantis, Plato, or any lost civilization.
It includes a reference to the “Atlantis-Plato-Cruiser-Great Meteor Seamount Chain” south of the Azores.
There are real seamounts named Atlantis Seamount, Plato Seamount, Cruiser Seamount, etc., part of a chain extending from the Azores area toward the Great Meteor Seamount.
These names likely come from exploratory ships (like RV Atlantis) or conventional naming practices, with “Plato” possibly nodding to the philosopher in a light or coincidental way.
His most famous work, Atlantis: The Antediluvian World (1882), argued that Plato’s account of Atlantis was largely factual.
Literarily, Atlantis: The Antediluvian World revived interest in Plato’s lost continent and promoted ideas of cultural diffusion and ancient catastrophes that echoed in 20th-century history and works by authors such as Immanuel Velikovsky.
Some researchers attempt to link the labyrinth outline with the harbor of Plato’s Atlantean capital city.
In the Critias, Plato described the harbor as a series of perfectly concentric circles “as if created on a lathe.” The labyrinth follows a spiral path with a slightly offset entrance.
The Temple of Poseidon The Temple of Poseidon was so large—600 feet long, 300 feet wide and appropriately high that even Plato admits it was rather “barbaric” in appearance.
The Temple of Poseidon as described by Plato certainly was different from the stark Greek temples he was familiar with.
The interior of the sacred Temple of Poseidon, as described by Plato, was as ornate as the exterior.
“Plato tells us of an advanced civilization that existed 9000 years before himself when the Atlantic was navigable and traversed by people the world over … One of the most revealing details of Timaeus is its mention of the ‘opposite continent,’ an unmistakable reference to America.
Its inclusion proves not only that the ancient Greeks knew what lay on the other side of the Atlantic Ocean 2,000 years before Columbus rediscovered it, but underscores the veracity of Plato’s Atlantis account.”
See description of the main city of Atlantis (Plato, Akashic Records)
Because Menzies has equated the Minoan civilization with the Atiantean Empire, he believes that the great volcanic eruption on Santorini helped create the legend of Atlantis. Much like the myth of Atlantis’s destruction taken from Plato, the resulting tidal waves, deadly gaseous clouds, famine due to destroyed crops, and opportunistic pirate clans finished off the great Minoan Empire, leaving remarkably little behind.
Cedric Leonard said that Menzies and others who believe Minoan Empire and Atlantis were one and the same have mistakenly traced Atlantis back to the Bronze Age instead of the Ice Age as described by Plato, who placed the time of Atlantis atabout 9600 BC.
“Plato describes Atlantis as having subjected the parts of Libya within the columns of Heracles as far as Egypt, and of Europe as far as Tyrrhenia.’
The Minoan kings never conquered neither Europe nor North Africa. But archeological evidence is abundant indicating that a cohesive ‘megalithic culture’ occupied those very same areas of Europe and North Africa in Mesolithic times (5,000-6,000 years before the Minoan empire began).”Moreover, the area of Atlantis as described by Plato was far larger than that ascribed to the Minoan culture.
Indeed, this has been written about by Plato, who, as you know, was an incarnation of Thoth, who referred to Atlas as the sovereign of Atlantis, appointed by his father Poseidon.
Following Plato, Philo equates matter to nothingness and sees its effect in fallacy, discord, damage, and decay of things.
Orichalcum (Plato, Atlantis)
Orichalcum (Plato, Atlantis)
That island-continent was that Plato described in his famous Dialogues: Atlantis.
Later, the same fate would be the island of Plato, who plunged into the mysterious waters of the North Atlantic 12,000 years ago.
Plato (an incarnation of Thoth) wrote about this, referring to Atlas as the sovereign of Atlantis, appointed by his father Poseidon.
Few men of earth, so young, have reached such heights of fame.7. Now, if you do not waste your life in search for hidden things that men can never comprehend, you may be founder of a school of thought that will insure you endless fame;8. For your philosophy is deeper far than that of Plato, and your teachings please the common people more than those of Socrates.9. Why seek for mystic light within these antiquated dens?
The most famous and detailed classical description comes from the Greek philosopher Plato (c.
Plato presents the story as genuine history preserved by Egyptian priests at Sais.
Plato describes how the Atlantean empire, after expanding its power, launched a massive and unprovoked war of conquest against the peoples of the Mediterranean.
Here is how Plato describes the invasion and its aftermath:
[…] At a later time there occurred portentous earthquakes and floods, and one grievous day and night befell them, when the whole body of your warriors was swallowed up by the earth, and the island of Atlantis in like manner was swallowed up by the sea and vanished.” — Plato, Critias
I see a lot of posts about "other sources on Atlantis" besides Plato, and they don't actually talk about ancient sources but mostly 1800s and 1900s "esotericists", New Age channellers, things like that.But there are many ancient sources who write in agreement with Plato and even add some more interesting details.
This post also hopes to answer the famous question: "Did the ancients believe the story of Atlantis?".If Plato made up the whole story as a narrative device, a metaphor or an allegory, as claimed by academics, then surely the ancient authors who came after Plato, and in particular his students, would have understood this immediately, right?
Let’s see what the ancient authors who came after Plato wrote about Atlantis:
So much so that he and others even accused Plato of having copied the whole Republic from the Egyptians and of having used the story of Atlantis to demonstrate that the Athenians truly once lived according to that perfect constitution.However the dialogues only "pretend" that the antediluvian Athenians correspond to the inhabitants of the Republic, they are not even presented as perfect and they also perish in the same cataclysm of Atlantis, so this kind of accusation makes no sense to me.Crantor adds that the details narrated by Plato are true and confirmed by the prophets of the Egyptians who report how this story could still be found written on columns in Egypt!
(3) - Syrianus, the Neoplatonist and once head of Plato's Academy in Athens, considered Atlantis a historical fact.
(4) - Strabo, the famous Greek geographer and historian, wrote in full agreement with Plato's claims that the story of Atlantis was true and not a fiction.
(5) - Plutarch recounts Solon's journey to Egypt, IT IS HE who gives the name "Sonkis" (Sonchis) to the Egyptian priest with whom Solon spoke, not Plato.
So it's interesting that most people know the name of Sonkis but they think it comes from Plato and therefore they think Plato is the only source on Atlantis.
Aristotle (circa 384-322 BC), a student of Plato, is CONSTANTLY cited for his alleged criticisms of the story of Atlantis.
He supposedly wrote: "[Plato] the man who invented it also destroyed it", too bad this statement only made it's appearance in the 1800s, (one of the many damages done by the so called period of Enlightenment).
This misunderstanding was perpetuated until the end of the 21st century.Scholars who actually analyzed Aristotle's work found no justification for the claim that Aristotle dismissed Plato's Atlantis as an invention. No surviving text from Aristotle mentions Atlantis, in all the works we still have (Metaphysics, Physics, Politics, Ethics, etc.), there is no passage about Plato’s Atlantis story.
It is true that some ancient authors, mentioned by Proclus for example, were skeptical of the story, as we are about to see, and Renaissance and Enlightenment writers probably projected this skepticism onto Aristotle, since he was already seen as Plato’s intellectual “critic”, however scholars today generally agree: there’s no direct evidence Aristotle said anything about Atlantis. It's a ghost reference born in the 18th–19th centuries.
There were actual ancient philosophers, Neoplatonists even, who considered the story of Atlantis a metaphor or allegory of "the natures that are perpetual or are generated in the world", "images of the oppositions that pre-exist and exist in the cosmos" etc, but Proclus reminds them how Plato has always affirmed the veracity of the story: "the narrative is surprising in the extreme, but it is true in every respect", "and if it is true in every respect it cannot be true only in part or in appearance or only in its symbolic meaning".
Porphyry saw in it a struggle between souls and the hylic/material Daimones (harmful to souls, who ‘wage war’ on the latter when they descend into becoming); thus all the myths relating to Osiris and Seth, or to Dionysus and the Titans, were handed down symbolically by Plato, due to his eusebeia, through the war narrated in Atlantis.
They were philosophers who interpreted myths based on their own beliefs or their religion, they didn't even agree with each other...So in short, there wasn't a single clear allegorical or metaphorical meaning in Plato's Atlantis story, the fact that there were these philosophers who interpreted it differently doesn't prove it was an allegory or metaphor, it only proves that people like to interpret things however they want, they still do today...
It's crazy that today there are people who confidently claim that the story of Atlantis is an invention, because Aristotle supposedly said so (ignoring all other ancient authors, most of which CORROBORATE Plato's story).Some PHDs (and college kids) like to speak from their ivory towers, insisting that "obviously Plato invented the whole thing as an allegory", "It’s self-evident that Plato made it all up as a metaphor,” or lecturing others with lines like: “You don’t even understand why Plato invented Atlantis, or what role it played in his philosophy"...If it really were so "obvious" and "self-evident" that Plato made it all up as an allegory, why did so many ancient authors (historians, geographers...) believe the story?Literally the only ones who disagreed were philosophers who didn't even agree with each other, or people who didn't even care about the veracity of the story as much as they cared about their own philosophical or religious beliefs.
Plato did create some allegorical tales, like the allegory of the Cave, but he always EXPLAINS that it's an allegory.
The result is completely different from Plato's story.
Some people like this story because it doesn't involve continents sinking and other details people find unacceptable...However this story is incompatible with Plato's Timaeus and Critias, it cannot be used as a source for Atlantis, it's like it's own parallel universe or weird fanfiction...
I haven't seen anybody explain why it should even be considered a good source on Atlantis, why we should dismiss Plato, especially when we have other authors who corroborate Plato...
Plato introduces Atlantis in Timaeus (21e–25d) and Critias (108e–121c), founded by Poseidon.
Atlantis Connection: Atlantis does not fit here, as Plato describes it as a later, advanced civilization with organized society, unlike the lawless, effortless Golden Age.
Atlantis Connection: Atlantis could be seen as emerging in this era, as Plato describes its founding by Poseidon, an Olympian (Critias 113c–e).
Atlantis Connection: Atlantis, described by Plato as a naval power with military prowess (Critias 119a–b), could fit here as a society growing in ambition and martial strength.
However, Plato’s emphasis on Atlantis’s later corruption suggests a stronger fit in the Iron Age.
Plato does not connect Atlantis’s destruction to repopulation, but the survival of Deucalion and Pyrrha could represent a broader renewal post-catastrophe.
Atlantis’s sinking leaves no survivors in Plato’s account, so it does not directly contribute to repopulation but could be part of the same global reset.
In Plato’s Critias (113c–115b), Poseidon founds Atlantis, granting it to his mortal descendants.
In Plato’s Critias (121b), Zeus upholds divine law against Atlantis’s hubris, reflecting a similar role as a guardian of order.
While Hesiod does not mention Atlantis, his flood myth in Catalogue of Women (Fragment 2–5) connects Deucalion to Greek origins, paralleling Plato’s destruction of a corrupt society.
Plato’s Atlantis lacks a direct Prometheus link, but his role as humanity’s benefactor (Theogony 507–616) could imply he aids survivors like Deucalion, connecting the myths through human resilience.
Plato’s Atlantis can be integrated into Ovid’s Iron Age as a civilization that rises under Poseidon’s Olympian influence and falls due to Zeus’s punishment for its corruption, paralleling the flood that ends the age.
This integration preserves Ovid’s narrative while incorporating Plato’s allegory as a specific instance of Iron Age decline and divine retribution.
Geological evidence supports major underwater catastrophes during the Younger Dryas, including massive landslides and meltwater pulses, potentially linked to the subsidence of landmasses in the Atlantic, aligning with Plato’s timeline.
The Younger Dryas (circa 12,900–11,600 years ago) culminated in Meltwater Pulse 1B, a significant oceanic discharge from melting ice sheets, coinciding with Plato’s date for Atlantis’s subsidence following its war with proto-Athenians.
Plato’s reference to the Phaeton myth suggests a cometary impact triggering floods and fires, contributing to Atlantis’s destruction.
Wallis avoids using “God” due to its manipulative historical associations, preferring “source of the cosmos.” Drawing from Plato and the New Testament’s theos, he views humanity as emanations of this source, interconnected and free from separation anxiety.
Hybrids from Lemurian unions were relocated to a vast continent in the Atlantic, reduced to 10 islands by volcanism, known as Atlantis from Plato’s accounts.
Plato’s Timaeus and Critias describe Atlantis as a advanced island empire sunk 9,000 years before his time (around 12,000 years ago total), matching the text’s timeline and volcanic/impact destruction.