Sidpa

  In the post-mortem intermediate state, living beings in the propensity body are busy searching for a dualistic embryo for incarnation. The propensity body moves through space from "end to end," like a stone thrown from a sling. Living beings in the post-mortem propensity body possess the supernatural abilities of "threshold dwellers." What does the expression "threshold dweller" mean? An embodied living being always has three bodies: subtle, inner, and outer. However, one who dwells at the threshold in the propensity body has neither a subtle, inner, nor outer body; they have an intermediate body, capable of simultaneously existing at the threshold of the subtle, inner, and outer bodies.
   The disembodied entities that dwell in the twilight of the ethereal light are those living beings who, under the influence of disturbing emotions and clouded consciousness after death, changed their subtle body, “tying” it to a previous incarnation.
   Living beings in the Sidpa body cannot harm each other, but they are capable of harming living beings by easily finding a manifest object that corresponds to their emotions. Observing moving matter, we discover that by directing our minds toward the object of observation and receiving a reflected response from a single substance—through hearing, touch, sight, taste, and smell—we actually change the quality of what we observe. While we are not observing, there are only "waves" of possibilities of a moving substance in multidirectional motion, but when we observe, these "waves" of possibilities become particles of reflected experience. People in the world of the living constantly perform actions with body, speech, and mind. These actions are of three types: virtuous, non-virtuous, and selfless. Whatever the individual mind focuses on is reflected as particles of experience, depending on the subconscious or supraconscious flow of thoughts. The disturbing emotions of the deceased are instantly drawn to similar emotions in the world of the living. The mind in the sidpa body has no support and is in constant motion, and any emotion in the world of the living, whether pious or not, has a tremendous power of attraction.
   In most cases, living beings view others as reflections of themselves, receiving the desired response reflected by their minds. And at the moment of receiving this reflected response, those at the threshold of the three bodies are instantly attracted, according to their virtuous, no virtuous, and selfless deeds. Thus, people in the subtle body in the world of the living and incorporeal beings in the body of tendencies in the afterlife become interdependent. This is why most people, belonging to the same root, called the yuga, share the same dharma of the human world.
   Those "dwelling at the threshold" in the Sidpa body, like living beings embodied in the three bodies—subtle, inner, and outer—are capable of "being at the threshold," from the earthly tier of Bhur to the tier of Svah. The higher the beings in the Sidpa body reach the tier of Svargaloka, the higher and purer their status—dwellers of space, wind, fire, water, and earth. Everything commonly called creativity in the world of the living represents a connection with those "dwelling at the threshold," in accordance with the primordial elements.
   But the so-called hungry ghosts—pretas that inhabit the twilight, as well as the shedma pursuers and rakshasa shapeshifters—are living beings who never entered the dualistic embryo for rebirth. Under the influence of disturbing emotions, they "terrify" and "drive" the inhabitants of this twilight realm into the first available womb. How do living beings linger in this twilight realm and become pretas, shedma pests, and rakshasa shapeshifters?
   Some people, when they leave their material bodies, retain a strong attachment to the physical world and remain in the state of ghosts, not having completed the posthumous unmanifest state to acquire the body of tendencies, so they can manifest in the subtle body of conceit during the course of rebirth. Shedma and rakshasas, having completed the process of acquiring the body of tendencies, do not enter the dual embryo for rebirth, intimidated by others like themselves, who have joined their numerous armies.
   To summarize this topic, it can be said that everything connected with rituals involving so-called "mummies" and "relics" pertains to "impure" tantras; everything connected with imitative art within the five elements unites the separated and divides the united; everything connected with extreme sadhanas, such as martial arts and hatha yoga, without proper understanding and application, can lead to premature death; everything connected with the belief in constant communication between the living and the dead, or through a so-called medium, is nothing more than the materialization of the spiritual, the degradation of both the human and the divine within us. Believers in such communication simply dishonor the dead and constantly commit blasphemy in their attributes and liturgies. In ancient times, this was rightly called "necromancy." But "modern spiritualists" are deeply offended when told this simple truth. All aspects of the aforementioned practices pertain to the concept of "imitator from without," not "creator from within." What distinguishes the inner creator from the external imitator? These qualities are inherent in the reflected, not the creator. The creator is the light of the unified inner, and the observed is that which reflects from the creator's light, divided into external disciplines. Thus, the creator, as the original idea, receives the response of the reflected as a limitation of that very idea. As a result, a new idea arises within, and its external limitation resolves the contradiction between the original idea and its limitation, uniting their best elements at a higher level of development of the creator's knowledge. This new level of creator knowledge preserves the content of the previous original idea and its reflection and facilitates the emergence of new ideas and their reflections, which form the basis for new levels of artisans of form—gods and demons, like a dual embryo of development. This is why, to understand one's essence, nature, and actions in a given historical period, it is necessary to consider one's body, speech, and mind not in the state of decay in which they exist according to the existing program of reflected reality in communion with the evil imitator, but in their pure form, achieved through reflection, contemplation, and clear vision. This is why the art of imitation is associated not with the creator, but with those who dwell in the sidpa body, "on the threshold." It is fair to say that for one who is pleasing to the suras and asuras, it matters not whether what happens to him is considered insufficient in the reflected world of imitators or progressive in the world of the creator; all of this will ultimately benefit him in the subtle body during life and in the body of tendencies after death. For a person who is focused on the zero point of the space-time tunnel of the dual embryo is neither trapped within nor limited without.