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The Secret Science Behind Miracles, by Max Freedom Long, [1948], at

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A. and B. The shadowy bodies of the High Self, composed of a pair united, in which dwell 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 High Selves in some mysterious way, and yet they remained separate and individual. Because man cannot understand the mysteries of his High Self, all such beliefs remain conjectural.

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 force carrying 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 inspiration etc., (downward). This cord is the symbolic "Path" connecting the lower selves to the Higher Selves, called symbolically the "Light." If a guilt or other complex prevents the communication along the cord, the "Path" is said to be "blocked."

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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 center of the consciousness of the middle self.

E. The dotted line here shows diagrammatically that the low and middle selves constantly send back and forth to their centers of consciousness the thought forms created 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 and shadowy bodies of electro-vital forces. The field, as we now know, extends much farther away from the body, but weakens progressively as it extends outward.

L. There are a great many invisible threads of shadowy body substance extending between the man and people or things he has once contacted. Such a thread is pictured 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 which might 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 vital force when telepathic messages are sent or received or when mind reading is being performed. The same mechanism is used in psychometry.

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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 association with similar thought forms as memories. The actual storage place is in the shadowy body 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 up memories from the keeping of the low self and compares the new tree thought form with similar ones from the memory store. The middle self works with the middle voltage of 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 in modern 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 shadowy threads ("association" mechanism) to the thought forms of

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

H. The last step is to place the thought forms in the proper place in the memory storage place, the latter pictured here as a drawer, but the kahunas symbolized it as a sack, all dark inside so that the middle self can see nothing in it. The middle self asks for a memory 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 pulling up the thought forms desired. If a thought form is not tied to other thought forms, it cannot be "remembered," but later, after a long period of searching, the low self may find 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 a thought 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 the thought 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 to which it is tied, play a dangerous part in the later action forced by the presence of the complex. For instance, if the skull idea is tied to the ideas of doctors, the victim may show 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.

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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 forms embodying all memories. These are stored by the low self in its shadowy body (not in the physical brain) and are carried away in the shadowy body when the physical body dies.

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 hold such vital force, and the threads of shadowy material extending in all directions (uniting the individual with all things

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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 the physical body when the low self (usually accompanied by the middle self in its shadowy body) leaves the physical body during sleep, trance and astral travel. The zig-zag line pictures the flow of vital force along the cord.

F. The dotted circle indicates the shadowy body of the middle self. It does not have the shape 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 being carried out, or to whom the healing thought forms and vital force are being transferred in 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 vital force and thought forms, both moving to and from the experimenters. The small circles represent the thoughts as thought forms, but these would naturally be clusters to form complete ideas or impressions gained by an extension of sensory faculties along the thread to see, hear, smell, taste etc. and bring back reports. The kahunas symbolized this 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 low self, 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 be used 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 bodily tissues to cause instant healing, or can produce the "physical phenomena" of Psychical Research.

K. The symbol of the High Self. It is connected with the low self by a thread of shadowy body 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 from the High Self and reach the low self as sensory impressions or thought forms sent along the thread from the High Self to the low self. Or, the low self may extend a portion of a shadowy body eye to the region of the High Self and "see" the thought forms of the not-yet-materialized future which have already been constructed by the High Self.

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

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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 the High Self pours the thinned substance as it is re-solidified, giving—

D. The instantly healed and perfectly restored bone. The same mechanism is presented by Huna explaining the instant healing of any injured or deformed part of the body. 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 High Self 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 High Selves 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 Psychical Research many apports of very hot objects have been observed, also blocks of ice (as well as living creatures etc.).

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

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[paragraph continues] The High Self sets to work using the low voltage vital force supplied by the sitters at the 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 invisible ectoplasmic) form, as indicated by the dotted circle around the dotted outline of the fish which indicates its shadowy body, which remains unchanged but is being carried with the etheric substance to the seance room.

J. The etheric substance of the fish is changed back from etheric to solid and placed in the shadowy body. The vital force of the fish, its temperature, and all things belonging to it as a living organism have also been transported and replaced in their original form by 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 the same request and get the same results. Evidence accumulates to show that the low self alone, as a departed spirit of the poltergeist type may also be able to make such requests of the High Self and be given apporting phenomena, as in stone throwing cases, and the setting of fires, pouring of water, etc.

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A. The cross as an ancient symbol of the low or subconscious self or spirit of man. The central 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 three selves of man, the three shadowy bodies used by the three selves and the three voltages of vital force used by the three selves. The dotted lines show how the formation gives also the triangle as a symbol of the same thing, but leaving out the center shaft of the cross, therefore symbolizing the state after death when the physical body 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

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[paragraph continues] Cross" of the Church of Rome, as the single bar cross is the "Priest's Cross.") (The Greek 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 vital force of the low self to the High Self, here shown as a combined-duality in dotted lines above 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 three branches to symbolize the three voltages of vital force. The cluster of grapes or berries on 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 the high 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 and High 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 is a 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 the three selves, the three shadowy bodies, the three voltages of vital force, and the physical body, all combined to represent a living man.

L. The triangle is similar in meaning to the three-barred cross if each side may be considered to represent three parts of the man, as the three selves for one side, the three shadowy bodies for another, and the three vital forces for the last. The figure of a man drawn inside the triangle is placed there to indicate the physical body, which is the base 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 in the idea that the High Self is a united-but-separate parental pair, the child being the lesser man composed of a low and middle self.

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A. Above three human figures appear three symbols of the High Self, one for each man. But, above this appears a single symbol for a High Self and from it a dotted line goes to each man. This latter High Self pictures the probable doctrine of Huna assigning a "group soul" High Self to the care and direction of the bodily processes of a related group of people. This High Self lays down the pattern of growth and directs in some mysterious way all the intricate bodily processes which, patently, are too complicated for the low self to understand and direct.

B. The High Self assigned to each person (or perhaps male-female pair) is indicated by the 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 to influence 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. The dotted 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 and cause them to gather in a great mixed flock on a

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hill—becoming visible with a vague bird head on a nebulous human body floating in the air) have been pictured as part human, and may have a beast head as in D, taken from a photo of Egyptian images on an ancient temple wall (the god Hathor's temple). The two feathers above the globe over the head of the hawk man suggests a representation of 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 serpents may represent the positive and negative in the basic flow of vital force. Or, the low and middle voltage of vital force, both of which are involved in making and sending the prayer 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 to give 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 human force in union of the sexes. Because of the loss of clear and workable knowledge of the three voltages of human vital force, priests of several ancient religions guessed that the creative force used in procreation had something basic to do with praying effectively to the "gods." This seems not to be the correct assumption as the kahunas, whether male or female, worked their magic regardless of the use of vital force in sex. However, there was 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 often embodies 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 a Huna point of view. It is interesting to note the fact that there were no snakes in Polynesia, and that snakes were not used as a symbol of vital force by the kahunas in their verbal descriptives of the mechanisms of their psycho-religious system of magic. It is 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, the use of the serpent came from non-Huna sources, for the kahunas had no word for "snake," although they had one for lizard-like creatures.

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