diagrammatic representation of the shadowy bodies of man.docx

7/30/2019 DIAGRAMMATIC REPRESENTATION OF THE SHADOWY BODIES OF MAN.docx

http://slidepdf.com/reader/full/diagrammatic-representation-of-the-shadowy-bodies-of-mandocx 1/12

DIAGRAMMATIC REPRESENTATION OF THE SHADOWY BODIES OF MAN

A. and B. The shadowy bodies of the High Self, composed of a pair united, in whichdwell the conscious male and female Parental Spirits of the man.

C. According to the Huna beliefs, all High Selves were closely united with all other HighSelves in some mysterious way, and yet they remained separate and individual.Because man cannot understand the mysteries of his High Self, all such beliefs remainconjectural.

D. This dotted line represents a connecting cord or thread of shadowy body substance

extending from the low self to the High Self. Along this cord can pass vital forcecarrying on its flow the thought forms of prayers (upward) and the thought forms



embodying visions of the future or messages from the High Self such as inspirationetc., (downward). This cord is the symbolic "Path" connecting the lower selves to theHigher Selves, called symbolically the "Light." If a guilt or other complex prevents thecommunication along the cord, the "Path" is said to be "blocked." The shadowy body of the middle self (conscious mind) interblends with that of the low self (subconscious),but is symbolized as a halo around the head because the head is the centre of theconsciousness of the middle self.

E. The dotted line here shows diagrammatically that the low and middle selvesconstantly send back and forth to their centres of consciousness the thought formscreated by all thinking, remembering, and sensory impressions. The actual point of exchange is probably in the lower portion of the brain.

F. The dotted outline surrounding the figure of the man represents the shadowy body of the low self. It is of about the size of the physical body and interpenetrates it,duplicating in its invisible substance every tissue of the gross body.

G. The physical body, used in life to house the two lower spirits of man in their shadowy bodies.

H. The dotted oval indicates the magnetic field caused by the presence in the body andshadowy bodies of electro-vital forces. The field, as we now know, extends muchfarther away from the body, but weakens progressively as it extends outward.

L. There are a great many invisible threads of shadowy body substance extendingbetween the man and people or things he has once contacted. Such a thread ispictured as connecting the man and another person (K). In passing between the man(H) and the second man (K), the thread passes through the dense materials whichmight obstruct the way or tend to cut the thread. A block of wood as (J) is penetrated

by the thread as if not there. Along threads of this kind (L) pass thought forms and vitalforce when telepathic messages are sent or received or when mind reading is beingperformed. The same mechanism is used in psychometry.



THE HUNA IDEA OF HOW A THOUGHT FORM IS CREATED

A. A tree is seen and its image cast on the retina of the eye.

B. The image is carried to the brain.

C. The image enters the part of the brain where it becomes "rationalized."

D. The rationalized image becomes a thought form and is stored, in close associationwith similar thought forms as memories. The actual storage place is in the shadowybody of the brain, which is made of a similar tenuous and enduring substance.

E. The tree, when seen by the eye, is acted upon by the low voltage vital force and

turned into a thought form.

F. The thought form of the tree is acted upon by the middle self which calls upmemories from the keeping of the low self and compares the new tree thought formwith similar ones from the memory store. The middle self works with the middle voltageof vital force, symbolized by a double zigzag line (lightning in the old symbology),whereas the low voltage vital force is a single zig-zag line. The thought form is said inmodern terms to pass through the screen of rationalization and be "rationalized."

G. The thought form is returned to the keeping of the low self which ties it with shadowythreads ("association" mechanism) to the thought forms of

p. 377



other trees to which it has been compared by the middle self. It is also tied to thoughtforms of the time, place and so on.

H. The last step is to place the thought forms in the proper place in the memory storageplace, the latter pictured here as a drawer, but the kahunas symbolized it as a sack, alldark inside so that the middle self can see nothing in it. The middle self asks for amemory and the low self responds by extending a figurative hand into the dark sack (or hole) and pulling on the threads associated with tree thought forms, eventually pullingup the thought forms desired. If a thought form is not tied to other thought forms, itcannot be "remembered," but later, after a long period of searching, the low self mayfind it and present it to the center of consciousness of the middle self.

I. The making of a complex may be illustrated by a skull which is seen and made into athought form by an action of the low voltage vital force and the low self.

J. Because of the shock of the sight, the middle self does not screen and rationalize thethought form created by the sensory impression of the skull (or any other shocking

thing) the thought form is carried on and stored with unrelated memory thought forms.

K. The unrelated thought forms with which the skull thought form is stored, and towhich it is tied, play a dangerous part in the later action forced by the presence of thecomplex. For instance, if the skull idea is tied to the ideas of doctors, the victim mayshow an illogical fear of death in the presence of all doctors.

L. The skull thought form becomes lost in the "dark sack" and the victim cannot"remember" it to bring it up for later rationalization.

p. 378



THE MECHANICS OF TELEPATHY AND TELEPATHIC PRAYER

A. The physical body.

B. The shadowy body pictured as slightly out of the physical body (as in astral travel,etc.) but connected with the physical body by a large cord of shadowy body material.

C. A cluster of grapes representing in Huna symbology the clusters of thought formsembodying all memories. These are stored by the low self in its shadowy body (not inthe physical brain) and are carried away in the shadowy body when the physical bodydies.

D. This single wavy line represents the low voltage of vital force used by the low self (and made by it in the body). The shadowy body is an ideal storage battery to holdsuch vital force, and the threads of shadowy material extending in all directions (uniting

the individual with all things



p. 379

and persons once touched) are ideal conductors for the low voltage vital force.

E. The thicker shadowy body material cord connecting the shadowy body with thephysical body when the low self (usually accompanied by the middle self in its shadowybody) leaves the physical body during sleep, trance and astral travel. The zig-zag linepictures the flow of vital force along the cord.

F. The dotted circle indicates the shadowy body of the middle self. It does not have theshape of the physical body and is thinner than the shadowy body of the low self.

G. A distant person with whom telepathic or mind reading experiments are beingcarried out, or to whom the healing thought forms and vital force are being transferredin absent healing.

H. The thread or cord of shadowy body substance which connects the man with a

distant person (as explained in G). Along the connecting thread flows low voltage vitalforce and thought forms, both moving to and from the experimenters. The small circlesrepresent the thoughts as thought forms, but these would naturally be clusters to formcomplete ideas or impressions gained by an extension of sensory faculties along thethread to see, hear, smell, taste etc. and bring back reports. The kahunas symbolizedthis extension of sensory organs along shadowy threads as "reaching out a finger" or "an ear" etc. The sensory organs are duplicated in the shadowy body, so that the lowself, when out of the physical, as in astral travel or after death can still see, hear, taste,etc.

I. Low voltage vital force bringing into action the shadowy cord connecting the low self with the High Self. This low voltage of force goes along the thread carrying the thought

forms of a prayer to the High Self. It also furnishes the High Self with the force to beused in making instant or miraculous answers to prayers for healing.

J. The three wavy lines symbolize the flow of high voltage vital force from the High Self to the low. This is the atom smashing voltage which can make instant changes in bodilytissues to cause instant healing, or can produce the "physical phenomena" of PsychicalResearch.

K. The symbol of the High Self. It is connected with the low self by a thread of shadowybody substance.

L. Along the shadowy connecting thread move thought forms and sensory impressions,

the latter gained either by a projection of shadowy sensory organs, such as the eyes,or by impressions already recorded as thought forms. All visions of the future are fromthe High Self and reach the low self as sensory impressions or thought forms sentalong the thread from the High Self to the low self. Or, the low self may extend aportion of a shadowy body eye to the region of the High Self and "see" the thoughtforms of the not-yet-materialized future which have already been constructed by theHigh Self.

M. The doubled wavy line represents the middle voltage of vital force used as "will" andin its thinking, by the middle self.



ILLUSTRATIONS PICTURING THE MECHANICS OF INSTANT HEALING

A. Representation of a broken bone.

B. A prayer has been made in the Huna manner to the High Self for instant healing of the broken bone. The High Self uses its high voltage (atom smashing voltage) to

change the dense substance of the broken parts of the bone to the thin, invisible or "etheric" form.

C. Parenthetically, this is a representation of the shadowy body of the broken bone,BUT, the shadowy body cannot be broken. It remains uninjured and is a perfect mold of every cell, nerve (all tissues) of the bone. It is back into this shadowy mold that theHigh Self pours the thinned substance as it is re-solidified, giving—

D. The instantly healed and perfectly restored bone. The same mechanism ispresented by Huna explaining the instant healing of any injured or deformed part of thebody. This work involves control of temperature changes as illustrated in E and F.

E. The drawing pictures the symbolic use of the high voltage of vital force by the HighSelf in controlling the heat of flames (or other forms of heat) to prevent burning of feet,as in fire-walking ceremonies performed to demonstrate the fact that there are HighSelves and that they can answer prayers to make fire-immunity a fact.

F. Temperature control by the High Self covers cold as well as heat. In PsychicalResearch many apports of very hot objects have been observed, also blocks of ice (aswell as living creatures etc.).

G. Represents a High Self responding to the request of a low and middle self at aseance. The request has been made for the apporting of a live fish.

p. 381



[paragraph continues]The High Self sets to work using the low voltage vital force supplied by the sitters atthe seance, stepping up its voltage to the atom smashing frequency, and

H. The live fish is changed to the invisible form.

I. The live fish has had its dense substance changed to the thin etheric (or invisibleectoplasmic) form, as indicated by the dotted circle around the dotted outline of the fishwhich indicates its shadowy body, which remains unchanged but is being carried withthe etheric substance to the seance room.

J. The etheric substance of the fish is changed back from etheric to solid and placed inthe shadowy body. The vital force of the fish, its temperature, and all things belongingto it as a living organism have also been transported and replaced in their original formby the High Self in producing the apport.

NOTE: The spirits of the departed are usually responsible for bringing the High Self to

aid them in producing apports. However, Huna suggests that the living can make thesame request and get the same results. Evidence accumulates to show that the lowself alone, as a departed spirit of the poltergeist type may also be able to make suchrequests of the High Self and be given apporting phenomena, as in stone throwingcases, and the setting of fires, pouring of water, etc.



SYMBOLS AND THEIR HUNA SIGNIFICANCES

A. The cross as an ancient symbol of the low or subconscious self or spirit of man. Thecentral line represents the physical body. The cross bar represents (1) the low self, (2)the shadowy body of the low self, and (3), the low voltage of vital force.

B. The cross with three bars was a symbol much used in ancient Egypt and later became the "Pope's Cross" of the Church of Rome. Its three bars represent the threeselves of man, the three shadowy bodies used by the three selves and the threevoltages of vital force used by the three selves. The dotted lines show how theformation gives also the triangle as a symbol of the same thing, but leaving out thecenter shaft of the cross, therefore symbolizing the state after death when the physicalbody is gone.



C. The cross with two bars represents the low and middle selves of man, also their shadowy bodies and two voltages of vital force. ("Cardinal's

p. 383

[paragraph continues]Cross" of the Church of Rome, as the single bar cross is the "Priest's Cross.") (TheGreek Catholic Church uses a cross designed after the fashion of drawing K.)

D. The vine climbing up a cross (one bar), symbolizes the rising of the low voltage vitalforce of the low self to the High Self, here shown as a combined-duality in dotted linesabove the cross. The leaf is to identify the vine as a vine and not a serpent, the latter not being a symbol of vital force because a serpent cannot split or branch out into threebranches to symbolize the three voltages of vital force. The cluster of grapes or berrieson the climbing vine represents the cluster of thought forms of a prayer, being carried,figuratively, up to the High Self on the ascending vital force or vine.

E. Vital force was also symbolized as water. Three waves are used here to indicate thehigh voltage of vital force used by the High Self.

F. The middle voltage of vital force used by the middle or conscious self.

G. The low voltage of vital force used by the low self and supplied to the middle andHigh Selves to be raised in voltage and used by them.

H. A pictorial representation of a single thought form of a nail.

I. Three associated thought forms of a board and two nails.

J. A large and complicated association of the thought forms that represent a house. It isa complicated "cluster" like this that is pictured as the grape cluster in drawing D.

K. Three crosses on the tips of the one-barred cross furnish a symbol to represent thethree selves, the three shadowy bodies, the three voltages of vital force, and thephysical body, all combined to represent a living man.

L. The triangle is similar in meaning to the three-barred cross if each side may beconsidered to represent three parts of the man, as the three selves for one side, thethree shadowy bodies for another, and the three vital forces for the last. The figure of aman drawn inside the triangle is placed there to indicate the physical body, which is thebase of the other nine elements during physical life.

M. The Father, Mother and child symbology is very ancient. In Huna it is to be seen inthe idea that the High Self is a united-but-separate parental pair, the child being thelesser man composed of a low and middle self.



THE HIGH SELF AND THE GROUP SOUL. ALSO ANCIENT SYMBOLS RELATED

TO HUNA BELIEFS

A. Above three human figures appear three symbols of the High Self, one for eachman. But, above this appears a single symbol for a High Self and from it a dotted linegoes to each man. This latter High Self pictures the probable doctrine of Hunaassigning a "group soul" High Self to the care and direction of the bodily processes of arelated group of people. This High Self lays down the pattern of growth and directs insome mysterious way all the intricate bodily processes which, patently, are toocomplicated for the low self to understand and direct.

B. The High Self assigned to each person (or perhaps male-female pair) is indicated bythe symbol of "eternal progress" over each man in the drawing individually. This High

Self makes instant changes in the body of the man, upon proper request, and is able toinfluence the High Self of a less evolved order acting as the "group soul."

C. All animals, birds, insects, fish, etc., are supposed to have High Self "group souls"guiding them, just as the physical body and low self of man has similar guidance. Thedotted lines extending from the symbols of the High Selves (C) indicate by their plurality the fact that each overlooks a number of creatures.

D. The High Selves acting as "group souls" (as materialized by Stewart's teacher in Africa when she used her Huna powers to act on the High Self of the local birds andcause them to gather in a great mixed flock on a

p. 385



hill—becoming visible with a vague bird head on a nebulous human body floating in theair) have been pictured as part human, and may have a beast head as in D, taken froma photo of Egyptian images on an ancient temple wall (the god Hathor's temple). Thetwo feathers above the globe over the head of the hawk man suggests a representationof the dual High Self as the secret doctrine behind the exoteric feather symbol.

E. The symbology of ancient Egypt furnishes an excellent design to represent a prayer taking its flight to the High Self. It is indicated in the winged globe. The two serpentsmay represent the positive and negative in the basic flow of vital force. Or, the low andmiddle voltage of vital force, both of which are involved in making and sending theprayer thought forms, may be indicated by having two serpents.

F. The Sphinx may be a symbol related to the one of the hawk man (D), but reversed togive the head of a human and the body of a beast.

G. An Egyptian design in which the two serpents appear in connection with symbols of flower buds and small globes set forth to stress the idea of triplicity, perhaps pointing to

the ancient Huna belief in three selves, three shadowy bodies, and three vital forces.The waved base for the design is strongly reminiscent of the Huna wave symbol for vital force.

H. This ancient symbol presents the winged thought form with the symbol of humanforce in union of the sexes. Because of the loss of clear and workable knowledge of thethree voltages of human vital force, priests of several ancient religions guessed that thecreative force used in procreation had something basic to do with praying effectively tothe "gods." This seems not to be the correct assumption as the kahunas, whether maleor female, worked their magic regardless of the use of vital force in sex. However, therewas a Huna belief that the High Self of a man was composed of a male-female pair.

I. The familiar symbol of the winged staff and its two entwining serpents oftenembodies the winged globe as a part of its symbology. If the symbol of the High Self were placed over the staff, as in the sketch, the symbol would be fairly complete from aHuna point of view. It is interesting to note the fact that there were no snakes inPolynesia, and that snakes were not used as a symbol of vital force by the kahunas intheir verbal descriptives of the mechanisms of their psycho-religious system of magic. Itis to be assumed that they never used the serpent symbol or that they lost it after leaving the region of Egypt and living for some centuries in Polynesia. Probably, theuse of the serpent came from non-Huna sources, for the kahunas had no word for "snake," although they had one for lizard-like creatures.

diagrammatic representation of the shadowy bodies of man.docx

Documents