123:
274:. Surveys by Veissière explored this community's demographic, social, and psychological profiles. These practitioners believe a tulpa is a "real or somewhat-real person". The number of active participants in these online communities is in the low hundreds, and few meetings in person have taken place. They belong to "primarily urban, middle-class, Euro-American adolescent and young adult demographics" and they "cite loneliness and social anxiety as an incentive to pick up the practice". 93.7% of respondents expressed that their involvement with the creation of tulpas has "made their condition better", and led to new unusual sensory experiences. Some practitioners have sexual and romantic interactions with their tulpas, though the practice is controversial and trending toward
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173:, divides them into three classes: forms in the shape of the person who creates them, forms that resemble objects or people and may become ensouled by nature spirits or by the dead, and forms that represent inherent qualities from the astral or mental planes, such as emotions. The term 'thoughtform' is also used in
227:
capable of playing the part of a real being, it tends to free itself from its maker's control. According to David-Néel, this happens nearly mechanically, just as the child, when her body is completed and able to live apart, leaves its mother's womb." She said she had created such a tulpa in the image of a jolly
309:
Somer et al. (2021) described the
Internet tulpamancer subculture as being used to "overcome loneliness and mental suffering", and noted the close association with reality shifting (RS), a way of deliberately inducing a form of self-hypnosis in order to escape from current reality into a pre-planned
305:
was significantly higher among the surveyed tulpamancers than in the general population. He goes on to speculate that people may be more likely to want to make a tulpa because these groups have a higher level of loneliness. Tulpamancers were typically white, articulate, and imaginative and lived in
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stated that she had observed
Buddhist tulpa creation practices in 20th-century Tibet. She described tulpas as "magic formations generated by a powerful concentration of thought." David-Néel believed that a tulpa could develop a mind of its own: "Once the tulpa is endowed with enough vitality to be
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Practitioners believe tulpas are able to communicate with their host in ways they sense do not originate from their own thoughts. Some practitioners report experiencing hallucinations of their tulpas. Practitioners that have hallucinations report being able to see, hear and touch their tulpas.
306:
urban areas. A 2022 study found individuals that did not have psychosis who experienced more than one unusual sensory phenomenon, (in this instance ASMR and
Tulpamancy) were found to have greater hallucination-proneness than people that only experienced one of the two sensory phenomenon.
235:, which she claimed had later developed independent thought and had to be destroyed. David-Néel raised the possibility that her experience was illusory: "I may have created my own hallucination", though she said others could see the thoughtforms that she created.
62:, typically in human form, that is created through spiritual practice and intense concentration. Modern practitioners, who call themselves "tulpamancers", use the term to refer to a type of willed
918:
959:
Somer, E., Cardeña, E., Catelan, R.F. et al. Reality shifting: psychological features of an emergent online daydreaming culture. Curr
Psychol (2021). https://doi.org/10.1007/s12144-021-02439-3
526:
Veissière, Samuel (2016), Amir Raz; Michael
Lifshitz (eds.), "Varieties of Tulpa Experiences: The Hypnotic Nature of Human Sociality, Personhood, and Interphenomenality",
896:
457:
Rojcewicz, P.M., 1987. The "men in black" experience and tradition: analogues with the traditional devil hypothesis. Journal of
American Folklore, pp.148-160
114:. The western understanding of tulpas was developed by twentieth-century European mystical explorers, who interpreted the idea independently of buddhahood.
781:
647:
Mikles, Natasha L.; Laycock, Joseph P. (6 August 2015). "Tracking the Tulpa: Exploring the "Tibetan" Origins of a
Contemporary Paranormal Idea".
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which may or may not look like the person who is projecting them, or as illusions that can only be seen by those with "awakened astral senses".
760:
Chess, S., & Newsom, E. (2014). Folklore, Horror
Stories, and the Slender Man: The Development of an Internet Mythology. Springer. pp. 132
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243:
Influenced by depictions in television and cinema from the 1990s and 2000s, the term tulpa started to be used to refer to a type of willed
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712:
The
Tibetan Book of the Dead: Or The After-Death Experiences on the Bardo Plane, according to Lāma Kazi Dawa-Samdup's English Rendering
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247:. Practitioners consider tulpas to be sentient and relatively autonomous. Online communities dedicated to tulpas spawned on the
919:"Varieties of Tulpa Experiences: Sentient Imaginary Friends, Embodied Joint Attention, and Hypnotic Sociality in a Wired World"
122:
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websites. These communities refer to tulpa practitioners as "tulpamancers". The communities gained popularity when
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explanation of tulpas, 76.5% support a neurological or psychological explanation, and 14% "other" explanations.
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has been described by some people as a tulpa-effect, and attributed to multiple people's thought processes.
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how experienced practitioners of the occult can produce thoughtforms from their auras that serve as
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972:"Unusual experiences and their association with metacognition: investigating ASMR and Tulpamancy"
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561:"Imaginary Companions, Inner Speech, and Auditory Verbal Hallucinations: What Are the Relations?"
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surrounding people, generating from their thoughts and feelings. He further elaborated in
8:
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866:(Reprint ed.). Pleasantville, New York: Reader's Digest Association. p. 176.
615:"Tracking the Tulpa: Exploring the "Tibetan" Origins of a Contemporary Paranormal Idea"
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Body, Mind & Spirit: A Dictionary of New Age Ideas, People, Places, and Terms
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Fernyhough, C.; Watson, A.; Bernini, M.; Moseley, P.; Alderson-Day, B. (2019).
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355:
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129:
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Campbell, Eileen; Brennan, J. H.; Holt-Underwood, Fran (1994). "Thoughtform".
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71:
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470:
Westerhoff, J. (2010). Twelve
Examples of Illusion. Oxford University Press.
405:
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Marshall, Richard; Davis, Monte; Moolman, Valerie; Zappler, George (1982).
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596:
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33:
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Hypnosis and meditation: Toward an integrative science of conscious planes
488:"The Internet's Newest Subculture Is All About Creating Imaginary Friends"
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Cunningham, David Michael; Ellwood, Taylor; Wagener, Amanda R. (2003).
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described thoughtforms as simple ethereal objects emanating from the
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47:
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Palmer-Cooper, Emma; McGuire, Nicola; Wright, Abigail (2022-05-04).
714:. New York: Oxford University Press. pp. 29–32, 103, 123, 125.
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16:
This article is about the Theosophical term. For the Tibetan term
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into the concepts of 'tulpa' and 'thoughtform'. The Theosophist
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Creating Magickal Entities: A Complete Guide to Entity Creation
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Nova Religio: The Journal of Alternative and Emergent Religions
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542:"Personality Characteristics of Tulpamancers and Their Tulpas"
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desired reality or "wonderland" of chosen fantasy characters.
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Veissière's survey of 141 respondents found that the rates of
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70:. Modern practitioners predominantly consider tulpas to be a
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television series. The fans attempted to use meditation and
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which practitioners consider to be sentient and relatively
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manifests in order to teach those who have not attained
739:(1st ed.). Perrysburg, Ohio: Egregore Publishing.
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101:
95:
23:
17:
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Panchadsi, Swami (1916). "Strange astral phenomena".
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437:(Revised ed.). Boston: C. E. Tuttle Company.
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90:The concept of tulpas has origins in the Buddhist
262:started discussing tulpas of characters from the
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78:concept. The idea became an important belief in
837:David-Neel, Alexandra; DʼArsonval, A. (2000) .
777:The Human Aura: Astral Colors and Thought Forms
613:Mikles, Natasha L.; Laycock, Joseph P. (2015).
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780:. Yoga Publication Society. pp. 47–54.
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681:(1901). "Three classes of thought-forms".
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278:. One survey found that 8.5% support a
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691:from the original on 10 December 2016
687:. The Theosophical Publishing House.
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39:Entity manifesting from mental powers
841:. Escondido, California: Book Tree.
1079:Theosophical philosophical concepts
784:from the original on 3 October 2016
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917:Samuel Veissière (April 3, 2015),
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486:Thompson, Nathan (2014-09-03).
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806:Clairvoyance and Occult Powers
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331:Dissociative identity disorder
208:Clairvoyance and Occult Powers
18:
1:
1049:The dictionary definition of
1035:The dictionary definition of
989:10.1080/13546805.2021.1999798
887:T. M. Luhrmann (2013-10-14).
412:
106:): the earthly bodies that a
864:Mysteries of the Unexplained
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889:"Conjuring Up Our Own Gods"
710:Evans-Wentz, W. T. (2000).
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177:'s 1927 translation of the
118:Theosophy and thought-forms
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94:, translated in Tibetan as
58:is a materialized being or
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839:Magic and Mystery in Tibet
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15:
976:Cognitive Neuropsychiatry
530:, Oxford University Press
366:Multiplicity (subculture)
102:
24:
774:(1912). "Thought Form".
578:10.3389/fpsyg.2019.01665
180:Tibetan Book of the Dead
46:and later traditions of
927:Oxford University Press
923:Hypnosis and Meditation
661:10.1525/nr.2015.19.1.87
631:10.1525/nr.2015.19.1.87
196:William Walker Atkinson
1074:Paranormal terminology
386:Servitor (chaos magic)
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270:techniques to create
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224:Alexandra David-Néel
218:Alexandra David-Néel
32:. For the film, see
326:Bicameral mentality
167:, in the 1905 book
126:Thoughtform of the
893:The New York Times
401:The Circular Ruins
371:Rebirth (Buddhism)
212:astral projections
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189:Slender Man
175:Evans-Wentz
92:nirmāṇakāya
68:independent
30:Nirmāṇakāya
1063:Categories
903:2017-04-22
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413:References
406:Á Bao A Qu
361:Homunculus
293:including
229:Friar Tuck
194:Occultist
76:paranormal
52:paranormal
1084:Plurality
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321:Alter ego
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