History of Twin Flames the Twin Flame Theory

by Dr Amanda Noelle | Aug 23, 2017 | Twin Flame Love | 5 comments

The Twin Flame Theory is not a new theory, and I did not invent it.

Before I became a Twin Flame Matchmaker, I came across the Twin Flame Theory about a decade ago. I was like “OMG that’s me, and that’s my soul purpose!”

I became obsessed with finding my Twin.

Then I became obsessed with cracking the code to calling in the Twin Flame; I thought, “if I could do it for one person, I could do it for anyone.”

It has taken me many awkward, enriching, and challenging years to get here, years that included academic research, spiritual studies, self-evolution, and truly one of my biggest teachers has been the privilege of working with over a thousand clients helping them call in their Twin Flame Beloveds and learning what works and what doesn’t.

In truth, the Twin Flame Theory goes back as far as history can record.

It shows up in nearly all civilizations, and is becoming rapidly popular in the modern new age and now mainstream communities.

Perhaps one of the most well known Twin Flame Theorist was the Greek Philosopher Plato.

In his dialogue, the Symposium, Plato presents the theory as Aristophanes, who states that humans originally had four arms, four legs, and a single head made of two faces and also two sets of genitalia.

These were the original Twin Flame Beings–avatars or archetypes of the love that dwells within all. For All is One.

There were three genders: man, woman, and the “androgynous human” who had both male and female genitalia.

It said in the Symposium that humans had great power and became a threat to the gods who entertained the idea of eradicating humanity with lightning.

However, they realized that they would then lose their biggest energy sources, for we humans provide labor and energy that is vital to the survival to the kingly gods up in the Higher Dimensions.

Therefore, Zeus came up with a solution. He separated us human Twin Flames into halves, splitting us in two as a “punishment” for humanity’s egoic pride. This of course also doubled us in number, so continued giving our power up to the gods.

But as weakened creatures, we became entrapped in a paradigm of separation hell. We suffered as slaves without pleasure…

This trauma of our Twin Flame Separation augmented to the point where we couldn’t go on any longer…

Humans starved themselves, and started to die off.

The gods noticed their diminishing energy source, and watched their source of labor dry up.

The gods needed to come up with a solution to make sure that the humans would not be so powerful as to overpower the gods, and yet not be so disempowered that they would die off…

Apollo devised the solution, which was to sew us back together, reconstructed our bodies with the belly button (!!) being the only remaining sign reminding us of our original Twin Flame Form.

Each human would then have just one set of genitalia and would forever desire the Twin Flame Reunion…

But not many of us would make it, as getting lost in the desire, the erotic love stories, and the entanglements with war. Most still to this day do not reunite with their Twin Soul to reconstitute this original form.

Those of us who do reap huge rewards. And yes, we shake up the systems here on earth, emancipating ourselves and our brothers and sisters from being slaves to thought forms existing in the Higher Dimensions.

Whether this is a myth, based on some fact, or is a true story retained through history, there is no joy higher than reuniting fully with one’s Twin Flame.

To reunite with your polar “mirror,” it takes great commitment. It requires a self-healing, self-realization, and self-empowerment. This involves a fair amount of ego-slaying so one can emancipate herself from a Matrix that conditions as to get stuck in Karmic Soulmate relationships and false temptations…

Indeed: the gods above may not want us to find our soul’s greatest mirror for we will become just like them: gods above!

Plato’s theory poses a powerful metaphor.

It causes us to ask: “Where am I giving up my power to higher orders of power?” “What are my deepest wounds from this Twin Flame separation trauma?” And “Where am I leaking my energy so that I am not able to call in my Twin Flame as the powerful goddess I truly am?”

These are important questions to ask, though the answers can be humbling…

For it can be humbling to look at where we have been giving away our power, but it can be even more rewarding to call back our power and invest it in the divine right place.

The Greek Sacred Lover Archetype

Here is the backstory of perhaps the two most Classical Greek Twin Flame Archetypes: Aphrodite and Ares.

Ares represents the Divine Masculine Twin Flame, and he’s also known as Mars in the Roman tradition. He’s also known as the god of war.

His Twin Flame Aphrodite, aka Venus in Latin, is the goddess of love, beauty, sensuality, fertility, pleasure, and abundance.

Ares and Aphrodite are both magnetically attracted and repulsed to each other, for they represent polar opposites: love and war, male female, pain and pleasure, masculine logic and feminine flow.

True Twin Flame Love works through polarity.

In order for a single woman to call in her Twin Flame, she must discover her inner Ares and Aphrodite, empower both of them, learn to harness both of them, and heal the separation between these archetypes.

To awaken polarity, we must align and balance our Divine Feminine (Aphrodite) and Divine Masculine (Ares) to unleash our youthful and procreative magic (Eros).

I’m delighted that you’ve read through this article and that you’re committed to learning more about yourself as a soul who is seeking to return “home,” that is to Divine Love.

If you wish to discover these secrets further, I would be delighted to work with you…

Learn how to awaken your Aphrodite energy with a Twin Flame Activation Session, at my special new client only rate here.

Lastly, I hope you learned a bit about the history of the Twin Flame Theory to inspire your future and current love.

Blessings and light,

Dr. Amanda Noelle

PS: If you are feeling called to do what it takes to attract your other half, don’t wait. Schedule your Twin Flame Activation Session at a special new client only rate here.

What Is Feminine Energy?

Ten Ways to Boost Your Feminine Energy

Feminine energy is a powerful healing energy that allows us to open to receiving. Feminine, referred to as yin energy in Traditional Chinese Medicine, is an energy that tends to be more calm, compassionate, and caring.

Without the feminine, we’re in trouble...

Everyone--both men and women--have masculine or feminine energy, and that these energies must be balanced. Many people, even women, are lacking feminine energy (or are hiding their feminine side) in the overly-masculine world.

In the modern world, women are expected to be more nurturing, soft, and beautiful while being successful and sexy. We’re expected to be mothers and CEO, romantics and leaders. The past history where women were once suppressed is crumbling as women quickly break the chains. We are calling out old behaviors, creating #metoomovements, and are stepping away from the patriarchy.

Truly, the feminine is rising.

What Is the Origin of the Twin Flame Love Theory?

by Dr Amanda Noelle | Dec 11, 2013 | Uncategorized | 0 comments

Origin of the Twin Flame Love Theory

In my recent article post, How Do I know if my Partner is my Twin Flame?, I talk about the many signs that your partner is your Twin Flame or symptoms that they’re not. I also mention that the concept of Twin Flames is not a new one, and that in his Symposium, Plato speaks of the ancient concept that Twin Flames are literally the other half of the human soul that has incarnated into a form of another, and the reason why we all have the desire to meet our soulmate (most of us do anyway). Here’s an interesting and at least entertaining read about soulmate love from our favorite Greek philosopher. Click here for my video: What is a Twin Flame? to get a better understanding of the Twin Flame theory:

[fvplayer src=’http://www.youtube.com/watch?v=rTlYNs1Q658′]

Aristophanes’s Speech from Plato’s Symposium

Translated by Benjamin Jowett from Collected Works of Plato, 4th Edition, Oxford U. Press, 1953 (189c-189d) p 520 to (193d-193e) p 525

Aristophanes professed to open another vein of discourse; he had a mind to praise Love in another way, unlike that of either Pausanias or Eryximachus. Mankind, he said, judging by their neglect of him, have never, as I think, at all understood the power of Love. For if they had understood him they would surely have built noble temples and altars, and offered solemn sacrifices in his honour; but this is not done, and most certainly ought to be done: since of all the gods he is the best friend of men, the helper and the healer of the ills which are the great impediment to the happiness of the race. I will try to describe his power to you, and you shall teach the rest of the world what I am teaching you.

In the first place, let me treat of the nature of man and what has happened to it. The original human nature was not like the present, but different. The sexes were not two as they are now, but originally three in number; there was man, woman, and the union of the two, of which the name survives but nothing else. Once it was a distinct kind, with a bodily shape and a name of its own, constituted by the union of the male and the female: but now only the word ‘androgynous’ is preserved, and that as a term of reproach.

In the second place, the primeval man was round, his back and sides forming a circle; and he had four hands and the same number of feet, one head with two faces, looking opposite ways, set on a round neck and precisely alike; also four ears, two privy members, and the remainder to correspond. He could walk upright as men now do, backwards or forwards as he pleased, and he could also roll over and over at a great pace, turning on his four hands and four feet, eight in all, like tumblers going over and over with their legs in the air; this was when he wanted to run fast.

Now the sexes were three, and such as I have described them; because the sun, moon, and earth are three; and the man was originally the child of the sun, the woman of the earth, and the man-woman of the moon, which is made up of sun and earth, and they were all round and moved round and round because they resembled their parents. Terrible was their might and strength, and the thoughts of their hearts were great, and they made an attack upon the gods; of them is told the tale of Otys and Ephialtes who, as Homer says, attempted to scale heaven, and would have laid hands upon the gods.

Doubt reigned in the celestial councils. Should they kill them and annihilate the race with thunderbolts, as they had done the giants, then there would be an end of the sacrifices and worship which men offered to them; but, on the other hand, the gods could not suffer their insolence to be unrestrained. At last, after a good deal of reflection, Zeus discovered a way.

He said: ‘Methinks I have a plan which will enfeeble their strength and so extinguish their turbulence; men shall continue to exist, but I will cut them in two and then they will be diminished in strength and increased in numbers; this will have the advantage of making them more profitable to us. They shall walk upright on two legs, and if they continue insolent and will not be quiet, I will split them again and they shall hop about on a single leg.’

He spoke and cut men in two, like a sorb-apple which is halved for pickling, or as you might divide an egg with a hair; and as he cut them one after another, he bade Apollo give the face and the half of the neck a turn in order that man might contemplate the section of himself: he would thus learn a lesson of humility. Apollo was also bidden to heal their wounds and compose their forms. So he gave a turn to the face and pulled the skin from the sides all over that which in our language is called the belly, like the purses which draw tight, and he made one mouth at the centre, which he fastened in a knot (the same which is called the navel); he also moulded the breast and took out most of the wrinkles, much as a shoemaker might smooth leather upon a last; he left a few, however, in the region of the belly and navel, as a memorial of the primeval state.

After the division the two parts of man, each desiring his other half, came together, and throwing their arms about one another, entwined in mutual embraces, longing to grow into one, they began to die from hunger and self-neglect, because they did not like to do anything apart; and when one of the halves died and the other survived, the survivor sought another mate, man or woman as we call them,–being the sections of entire men or women,–and clung to that.

Thus they were being destroyed, when Zeus in pity invented a new plan: he turned the parts of generation round to the front, for this had not been always their position, and they sowed the seed no longer as hitherto like grasshoppers in the ground, but in one another; and after the transposition the male generated in the female in order that by the mutual embraces of man and woman they might breed, and the race might continue; or if man came to man they might be satisfied, and rest, and go their ways to the business of life. So ancient is the desire of one another which is implanted in us, reuniting our original nature, seeking to make one of two, and to heal the state of man.

Each of us when separated, having one side only, like a flat fish, is but the tally-half of a man, and he is always looking for his other half. Men who are a section of that double nature which was once called androgynous are lovers of women; adulterers are generally of this breed, and also adulterous women who lust after men. The women who are a section of the woman do not care for men, but have female attachments; the female companions are of this sort. But they who are a section of the male follow the male, and while they are young, being slices of the original man, they have affection for men and embrace them, and these are the best of boys and youths, because they have the most manly nature.

Some indeed assert that they are shameless, but this is not true; for they do not act thus from any want of shame, but because they are valiant and manly, and have a manly countenance, and they embrace that which is like them. And these when they grow up become our statesmen, and these only, which is a great proof of the truth of what I am saying. When they reach manhood they are lovers of youth, and are not naturally inclined to marry or beget children,–if at all, they do so only in obedience to custom; but they are satisfied if they may be allowed to live with one another unwedded;

Is Leo showing us a clue here of Plato’s Twin Flame concept?

And such a nature is prone to love and ready to return love, always embracing that which is akin to him. And when one of them meets with his other half, the actual half of himself, whether he be a lover of youth or a lover of another sort, the pair are lost in an amazement of love and friendship and intimacy, and one will not be out of the other’s sight, as I may say, even for a moment: these are the people who pass their whole lives together, and yet they could not explain what they desire of one another. For the intense yearning which each of them has towards the other does not appear to be the desire of lover’s intercourse, but of something else which the soul of either evidently desires and cannot tell, and of which she has only a dark and doubtful presentiment.

Suppose Hephaestus, with his instruments, to come to the pair who are lying side by side and to say to them, ‘What do you mortals want of one another?’

They would be unable to explain. And suppose further, that when he saw their perplexity he said: ‘Do you desire to be wholly one; always day and night in one another’s company? for if this is what you desire, I am ready to melt and fuse you together, so that being two you shall become one, and while you live live a common life as if you were a single man, and after your death in the world below still be one departed soul, instead of two–I ask whether this is what you lovingly desire and whether you are satisfied to attain this?’–

There is not a man of them who when he heard the proposal would deny or would not acknowledge that this meeting and melting into one another, this becoming one instead of two, was the very expression of his ancient need.

And the reason is that human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love. There was a time, I say, when we were one, but now because of the wickedness of mankind God has dispersed us, as the Arcadians were dispersed into villages by the Lacedaemonians. And if we are not obedient to the gods, there is a danger that we shall be split up again and go about in basso-relievo, like the profile figures showing only one half the nose which are sculptured on monuments, and that we shall be like tallies.

Wherefore let us exhort all men to piety in all things, that we may avoid evil and obtain the good, taking Love for our leader and commander.
Let no one oppose him–he is the enemy of the gods who opposes him. For if we are friends of God and at peace with him we shall find our own true loves, which rarely happens in this world at present. I am serious, and therefore I must beg Eryximachus not to make fun or to find any allusion in what I am saying to Pausanias and Agathon, who, as I suspect, are both of the manly nature, and belong to the class which I have been describing. But my words have a wider application–they include men and women everywhere; and I believe that if our loves were perfectly accomplished, and each one returning to his primeval nature had his original true love, then our race would be happy. And if this would be best of all, the best in the next degree must in present circumstances be the nearest approach to such a union; and that will be the attainment of a congenial love.

Wherefore, if we would praise him who has given to us the benefit, we must praise the god Love, who is our greatest benefactor, both leading us in this life back to our own nature, and giving us high hopes for the future, for he promises that if we are pious, he will restore us to our original state, and heal us and make us happy and blessed.

This, Eryximachus, is my discourse of love, which, although different to yours, I must beg you to leave unassailed by the shafts of your ridicule, in order that each may have his turn; each, or rather either, for Agathon and Socrates are the only ones left.