Tulpanomicon Ver. 0.1.3
The following document attempts to be a complete reference to the art of Tulpamancy. Any reader should acknowledge that the content represented here may reflect the personal views of the author. While an attempt was made while writing to avoid personal bias, such action is often inevitable and therefore unavoidable. Any offensive or misrepresentative content may be disputed with the author at any time. Respect of the reader’s personal choices has been considered, regarding the use of this document; as it is educational and informative. The reader however will remain responsible for actions taken on behalf of its contents. This document will make reference to the reader as “Reader”, “Tulpamancer” or “The Host”.
Note: This guide does not cover the subject of possession yet. Information on the subject is still being compiled, and will be delivered in a timely manor.
“May the force be with you.” - A Tulpamancy Joke
A tulpa, in the context of the Tulpanomicon, will refer to the creation of a being sovereign of ones own thought; capable of thinking for itself, expressing humanity, and having independent feelings and emotions; as any human lives and experiences. Tulpas can be used as a powerful learning tool, in subjects of interest, or in learning about oneself. They can also prove to be effective companionship, in more than one way. Do not let this be the only motive in creating a tulpa however. There are many things a potential host needs to learn before creating a tulpa. This guide attempts to cover as much of the creation and maintenance principles for newer tulpamancers. Therefore, reference to this guide is encouraged to address many of the problems hosts will encounter during their experience.
In proper definition, a Tulpa is a reference from Tibetan Buddhism, a concept “to build” or “to construct”. Directly translated from Tibetan texts, the concept of the word is still retained as “magical emanation”, “conjured thing”, and “phantom”. Tulpamancy is a concept in which a being or object in created through the use of pure mental thought. In Eastern Indian Buddhism, the concept evolved to describe any unreal, mind created apparition or illusion. It is the physical aspect of a thought that has been made real in ones own mind through the use of willfully controlled hallucination. The word tulpa is often used in conjunction with the word “thoughtform”. While outside of this text “tulpa” and “thoughtform” may be used interchangeably, this guide will tend to use “thoughtform” to describe a tulpa concept, and “tulpa” will refer to a sentient entity independent of the host.
About the Terminology
As the reader may have already noticed, there is an overwhelming amount of terminology in the community related to tulpamancy. This is not an attempt to confuse new people. It is here to help make sense of the complex and diverse material related to the subject. The terminology acts only as an attempt to standardize communication about the subject to direct the flow new ideas and theories in a productive and informative manner. The following is a short glossary the contains some very generalized definitions, and the concepts that they express.
(n.) the state of having inconsistent thoughts, beliefs, or attitudes, esp. relating to behavioral decisions and dramatic attitude change
Describes a potential situation in which a tulpa may obsess over an existential quandary, that will cause it harm or permanent psychological damage. In general, a state of cognitive dissidence will cause a great amount of stress or confusion in any conscious entity, including the host. Therefore, it should be avoided.
(v.) the closing down or dismissal of an assembly, partnership, or official body
In the case of this guide, will refer to the destruction, or closure of a tulpa-host relationship.
(n.) a state of perplexity or uncertainty of an entity over what to do in a difficult situation of, or relating to, its own existence
These kind of quandaries can occur in any person at any time. Often when one thinks about their purpose in life or of their existence. Sometimes, this can occur with the realization that one does not have an afterlife, meaning that their existence is only for a brief period, and thus meaningless; or that there is an afterlife, so temporal existence is meaningless for the reason that it there is an eternal life without pain after this one. Religion is often, at a basic level, an attempt to mitigate the psychological impact of considering such existential quandaries.
(n.) an animal or plant on or in which a parasitic or commensal organism lives
Terminology in the tulpa community refers to the creator of the tulpa as; the host. Where the tulpa would be considered a commensal organism the feeds from the available unused resources of the human mind to perform background operations or tasks beneficial to the host or itself.
(n.) the faculty or action of forming new ideas, images or concepts of external objects not present to the senses
A more rigorous version of the childhood “active imagination” definition that people have grown accustomed to. In the art of Tulpamancy, it would be best to take the above definition of imagination to heart. As it will be the only tool used to propagate its success.
(v.) the action or process of imposing something or of being imposed
The act of using the mind of the host to stimulate the senses artificially, through the use of self-induced hallucination, in order to experience the thoughtform with use of the senses.
(n.) the mental faculty of conceiving imaginary or recollected scenes (alt: Mind’s Eye)
A place within the mind of the host where scenes are experienced without input from the sensory organs of the body. Within the mindseye, a host is capable of hearing or seeing a thoughtform. with use the imagination.
(n.) an inner feeling or voice viewed or experienced as an entity separate from ones own typical behavior (alt: mindvoice, conscience)
The use of the mindsvoice (often mindvoice), is in the opposition to the conscience people are used to hearing on a daily basis. A mindvoice will typically appear as having a different overall sound, tone, and pitch from the voice of the “super-egoial” voice of conscience or reason. This voice is the voice of the tulpa when speak directly to the host, and another person would. Alternative examples may include; mindstouch, mindseye, mindstaste, mindssound, and mindssmell. Where mindssound would be different from mindsvoice in the way that hearing a sound is different than making a sound.
(n.) the action or process of narrating a story
In the realm of tulpamancy, narration is the act of creating dialogue between a tulpa and host. This can be in any form of communication, but often describes communication to the tulpa from the host with the use of the host’s mindvoice. This definition has recently been used to describe all tulpa-host communication during forcing.
(v.) to repeat mechanically a sound or series of sounds
Parroting, in the realm of Tulpamancy, is the repeating of a tulpa’s speech aloud or within the mindseye in order to set the mindvoice or personality of the tulpa in a standardized and controlled way.
(v.) to take control, to follow example as a model, be reminiscent of, or to share characteristics, in a close parallel or in repetition of an idea, feeling, style, or event
Puppeting in Tulpamancy is the similar to the act of parroting a mindvoice for the Tulpa to acclimate to using. However, puppeting refers to biomechanical motion of the Tulpa within the mindseye. This is in order to construct a body language personality, and to reinforce desired mannerisms expressed by the tulpa or thoughtform.
(n.) the ability to feel, perceive, or to experience subjectivity
Sentience is the starting goal to reach for any tulpamancer. Once, a tulpamancer’s tulpa has achieved true sentience, the ability to think, react, and feel input; the sentient tulpa may not have developed “self-actualization” or the fact that it is a singular intelligence apart from its host. Therefore, sentience does not necessarily mean free will. While free will is always good, a host may need to restrict the effect of the tulpa executing its acts of freedom within its environment. Laws and “mental barriers” can be used to mitigate a tulpa’s actions.
(n.) a person who serves or attends on a social superior
A servitor is a tulpa that serves the exclusive purpose, of being a drone of the tulpamancer. For some cases, this may be a desired outcome. However, in the general scheme of things, a servitor is a slave thoughtform under the will of its master; the host. Creating a servitor can be due through intentionally forcing one, and is used often as a dissolution technique.
(n.) a combination of presuppositions, imagery, and vocabulary current at a particular time or place and forming the context for thinking on a subject
A subset of Tulpa that may refer to a tulpa, or an incomplete Tulpa that has yet to develop sovereign sentience.
(n.) derived from the Tibetan concept ”to build” or ”to construct”; translated directly as ”magical emanation” or ”conjured thing” (alt: tupper[s]) (plu.) tulpae, tulpas, tulpa
A thoughtform that has evolved to develop sovereign intelligent thought, or sentience. A tulpa may or may not have enveloped a feeling of “free will” or “actualized self identity”, which is a primary difference between sovereign sentience and semi-sentience. A tulpa is entirely sentient and in control of its opinions, feelings and movements. The plural “tulpas” is used in the Tulpanomicon, though “tulpa” and “tulpae” is present in many other texts.
(n.) a land or place full of wonderful things
The whimsical thought of a classical wonderland does not fit the description of a tulpa’s wonderland, unless they desire to live in that kind of place. The wonderland represents a place in which a tulpa takes residence, normally in the form of an ideologically perfect construct within a mental space. It is that place a tulpa would always “rather be”.
Benefits of Tulpamancy
Having a tulpa has some very important, unexpected benefits. Along with the obvious general uses that creating an idealistic being would entail; such as an optimal companionship, and constant communication. The dedication in this art is best realized when the host acknowledges the permanence of the tulpa-host bond that is created during the first genesis. Outside of dissolution, creating a tulpa is a permanent decision with potentially profound, and long lasting, consequences; both beneficial and disadvantageous. However, the benefits of the companionship significantly outweigh the negative effects. Which makes the act of creating a tulpa as a whole, a tempting proposition.
One of the many benefits of having a tulpa, is the “dual core effect” also known as “parallel processing”. In this model of tulpamancy, one side effect of creating another conscious and aware entity within ones own mind provides an unrivaled advantage. Because the brain is essentially a computational resource, a central processing unit and calculator; it is a computer. The mind does not use all of its computational resources concurrently. Like any computer it assigns processor time to detailed tasks like; typing, keeping the body upright, messaging the stomach to digest, controlling the flow of materials through the body, especially neurotransmitters and hormones, and making sure to deliver thoughts in a clear manner with audio, and visual communication through the use of complex body language. However, the brain has a lot of “idle process time” that it really does not use. It would be a waste to, while watching a movie, playing a game, reading a book, or during some kind of other leisurely task that requires little computational power like, using the restroom, taking a shower, or sleeping; have that idle time not used in a productive manner.
Tulpas fill this need perfectly. They are a computational consumer, and an obvious logical choice as a use of this available resource. The brain is, believe it or not, one of the highest consumers of chemical energy, in the form of caloric intake from food people consume. On average, over 300 calories are allocated to it. Keep in mind that 1100 calories is expended as heat energy through the day, to regulate body temperature. Considering a 2000 calorie diet of course.
Using the tulpa as a computational dump is a good thing. The power is being used in the creation of idealistic artificial life and companionship. A long-term relationship with someone who will never leave, is a benefit in its own right. However, in terms of “parallel processing”, the tulpa can be used in order to complete complex tasks and operations faster, and easier. While the brain would normally, during a test, think about each question sequentially; a tulpa within the subconscious mind may act as “that person” who occasionally hovers over homework giving answers. Why? Well, that is because some of the tulpa’s assigned background computational resources are being used concurrently with the host’s. This could in some cases be directed into useful work for let us say, 100 math problems; with the tulpa doing evens, and the host doing odds. However, there is a communication latency between the host and the tulpa. Brooks’s law - “adding manpower to a late software project makes it later”, would come into effect if either the tulpa or the host needed to be trained in the subject matter. This communication latency, while making the work easier on both solvers, may require explanation to the host in order to verify a tulpa’s work. This does imply that there is information that the tulpa may know that the host may not. This does happen, and is to be expected during the tulpa creation process.
Seriousness of the Endeavor
While to some people the benefits of tulpamancy are clear; lifelong partnership, a personal assistant, someone who can keep secrets and tell no soul. Understand though, that the act of creating a tulpa is a serious endeavor that should not be taken lightly. There are a number of risks within tulpamancy which may include, but are not limited to; pains of the head, pains of the body, existential crisis, loss of memory, and mild change in behavior that may deviate from normal action. These behaviors could be noticed by others, and people may ask the reason for these changes, or may legitimately think that something is wrong with the host. Often, not all of these things will happen, but they are reported side effects of participating in tulpamancy. Do not be alarmed if any of those actions take place, it is only a mild warning.
When creating a tulpa, although the opportunity of dissolution is available, know that once a tulpa is created there is the possibility that it can never be removed. Please mind that while the chance of this happening is low, it is not necessarily a rare occurrence. Even though a host may not be able to dissipate a tulpa completely, they are still able to simply ignore them. This process is covered later in the Tulpanomicon. As for now, consider the possibility that a created tulpa may be permanent. Make reparations for this. Before beginning the creation process, a host should always make the realization that this decision should not be undone.
Difficulty of Success
Some people have been worried about the success rate of creating the first tulpa. It is not terribly difficult to do, however, it is a difficult process to explain to newcomers to the tulpmancy community. At any rate, succeeding in creating a host’s first tulpa is not a hit or miss opportunity; it will just always “take a little longer”. A tulpamancer is never considered to have failed at creating a tulpa, but rather, not putting enough time into the tulpa to allow sentience to take hold within the thoughtform. In tulpamancy there is no “practice run”. A host should, if they feel it is for them, and they understand the permanence of their decision; just jump right into the creation process. It is not difficult to be successful at this, however this does take a bit of time investment.
“I’ve seen some threads around with people who are having some trouble with ‘feeling’ their tulpa’s presence. They feel like they are talking to themselves, or just talking to air, and they can’t seem to make any progress.” - Phi - @tulpa.info
It has been suggested for people having this problem, before beginning the personality forcing stages; to formally greet the tulpa, using a name the host as assigned it. This kind of lock-up in tulpamancy happens frustratingly often. The host can rest assured that the primary reason for a lack of tulpa response, is a lapse in direct communication, or the actual absence of a tulpa. Once mindvoice has responded independently, then the host can develop personality. Attempt forcing as one would normally, but instead, try not to visualize the form of the tulpa; but rather the concept of having a tulpa itself. Imagine some of its potential personality traits, and then work from there.
One thing any future host should consider before creating a tulpa is the time investment. Like any significant other, the tulpa will be a suck of any available time the host allocates to it. Some tulpamancers even strongly suggest a count of the amount of hours forced with a tulpa before it could be considered; these figures range anything from 20 hours to 5000 hours. Know that the 5000 hour figure is what a host willingly attributed to their tulpamancy as a hobby over many years. Do not let this discourage anyone from starting this process. It may not take a host this long to become successful, and this time may be split up over any number of forcing sessions. Even though it is generally considered better force with a tulpa in long blocks, or short but relatively frequent periods. Splitting forcing sessions between weeks, or over a couple of days may not be often enough to make forward progress. An hour of focused activity a day should be enough to achieve a sentient thoughtform within a months time. Again, this process could complete much sooner, or much later. There are too many variables to analyze in considering the time it will take to succeed. Therefore, it is best not to ask, just keep working at it.
For the remainder of this document, the goal of the reader will be to create a Tulpa thoughtform, where all of the following is true:
- It has a manipulable form that created by the host, or the tulpa itself.
- The tulpa maintains a comfortable equilibrium in the host environment.
- A wonderland is created for the thoughtform to survive reasonably within.
- A personal relationship develops between tulpa and host at an intermediate level.
- The experiences between the tulpa and host may be strictly recorded.
There are members new to the whole tulpa thing that don’t know exactly what a form is. It is the appearance that a tulpa chooses to manifest itself as when it communicates with the host. It is what “a tulpa really looks like”. There is no base appearance the tulpa outside of the form. The form is not just comprised of the overlaying outside appearance, it includes the way the tulpa sounds, what they feel like, even their scent and the way they taste; if the host is into that.
Creating a form before working on the tulpa’s overall personality has some benefits over allowing the form to manifest on its own. When a personality is created first, the tulpa’s form will begin to reflect its personality. The host may not necessarily be in control of this process, and thus, the form of the tulpa may deviate from what the host had originally concepted. This deviation can be a dramatic change, even so far as a change in gender, if it even has a gender at all. Creating a form first will give the host more control over the appearance of the tulpa, especially if the host has a preference for the form’s outcome. The form will rarely be exactly the same as the concept, but having this kind of concrete guidance is helpful. It is still possible that a tulpa will reject any form assigned to it by the host. That is dependant on the self-awareness level of the tulpa, its personality, and its attitude.
Another reason the host would want to create the form before the personality, more times than not, is that a tulpa’s personality can be severely influenced by its personal style. If the host wanted a tulpa with a dark personality, it could be given a darkly themed color scheme. These dark colors would affect the mood of the tulpamancer, and through this the tulpa would then be effected. Again, a host is not required to create a tulpa’s form before developing a personality; it is however helpful. In some cases, in which a host does not have a preference for a tulpa’s appearance, or is having difficulty doing so; skipping directly to developing the tulpa’s behaviors could potentially be a better option.
Of course, a host does not have to create a form for the tulpa at all. Some people in the tulpamancy community have everything from a “true shapeless entity” to a simple silhouette. The beauty in the tulpa is its lack of effect on the corporeal world. Therefore anything within the mindseye can acts as the tulpa’s state of being, including the absence of one. Imagining the lack of a tulpa without a form, can giving rise to a tulpa without one. Which in some weird sense of things to come, is its form. A tulpa of course could change this concept, or desire to create a form. However, since it has not known a form, the concept of one would be redundant, and therefore useless as it would require time to complete something those host did not desire in the first place. See, thinking like a tulpamancer can be fun; and complicated. While creating a tulpa without a form may give its own merits, it may make the already difficult “visual imposition”, more difficult. Then again, without a form, what will the tulpamancer need to impose?
Creating a Form
The first thing that should be considered when creating the tulpa’s form, is that they may need a gender to represent themselves. It is not be absolutely required for a tulpa to occupy the representation of a female or male, as they may be genderless, or more creatively may take the form of a third gender identity. In some cases this can be a difficult decision, especially if the thoughtform itself is not capable of making the decision on its own. It is typical for a male host to create a female tulpa; and female hosts to create male tulpa. The psychological reason for this is unknown, however the relationship matter between the tulpa and host tends to remain non-sexual, or entirely without physical contact for most cases. In the overall tulpa community, creating a thoughtform for the purposes of sexual enjoyment or exploitation is regarded to be a taboo action; even though the Tulpanomicon covers the subject briefly.
Once the host has selected an attractive gender proposition, or the tulpa has selected one on their own willfully, the next appropriate decision would be to give the tulpa a name. The thoughtform will need some kind of identity to refer to itself, especially if a host contains or plains to host more than one tulpa. A host may choose to give the tulpa a name once the personality has been set, so that the tulpa’s name more reflects its personality. However, that is not essential. Know that it is okay for a tulpa to remain nameless, just acknowledge that it may cause a depreciation in the concrete aspect of its self-identity. Information, or lack of information, like this can create an existential quandary that can cause cognitive dissidence. While it is unlikely that this may occur, especially in a tulpa with a superior cognitive willpower, it is a real problem that is occasional amongst tulpamancers.
The question often asked about the early stages of creating a tulpa, is “What do I need to know about my tulpa to create the form?”. There is complex answer to this question, simply the host will need to know everything; every minor detail in every respect. Here is a short list of information the host should consider when developing a form in which the tulpa will manifest.
Things to Consider
- Eye Color (If any)
- Sexual Identity
- Age (Appearance)
- Weight/Girth (Appearance)
- Ethnicity (Skin Tone)
- Their Gait / Walking Style
- Age (Appearance)
- Why They Feel Like
- All Other Measurements
- Pain Tolerance
- Non-Human Elements
- Hair Color (If any)
- Hair Style /Length
- Unfamiliar Organelles
- What They Smell Like
- Psychological Willpower
- Important Marks
- Species (Are they human)
- System of Beliefs
- What They Sound Like
- Comfort Area
- Emotional Apathy
- Common Manorisms
- Nose Shape
Again, this is a short list of the things which a host will need to consider in creating a tulpa. If a host retains a close relationship with a tulpa for a long term, this will be information gathered from an interest standpoint anyhow. To a successful tulpamancer, this kind of descriptive information will be almost impossible to forget. One word of advice, it is helpful if the host is a competent artist, or is good at spatial visualization. Some hosts have found the use of puzzles or tools that help the visualization of three dimensional spaces, are useful in practicing the act of forcing a tulpa’s form or wonderland, and in total imposition. We will discuss those later.
As personal advice, the host of a tulpa should practice drawing, even if they are not entirely good at it. While it may not be necessary to draw the tulpa itself, just the act of drawing can help the host visualize planar spaces. There are many “pointless-but-productive” art techniques, some of which are listed in the Alternative Methods section of the Tulpanomicon.
Concepting the Form
Beginning basic work on the form of the tulpa is simple enough. It is as easy as gathering a slip of paper and a writing utensil, and just working at it, hacking it out from there. Make a list of desirable traits the host wants the tulpa to exhibit; like multiple hair colors and types, eye styles, ear shapes, tail structures, and skin textures. If the host wants a tulpa with three arms, no legs, or just be a black body radiating visage of the void origin; all are acceptable. The thing about tulpamancy, is that in the beginning things can be discarded by the tulpa through both the use of democratic deliberation, or through the use of primitive physical rejective response; in the form of head pressures or pains.
It this point, it may be a little worrying to know that a tulpa may use a small amount of pain to communicate with the host in the beginning. Keep in mind that this pain, if there is any at all, is slight, and only enough for a tulpa to express the emotion of rejection. There are also positive forms of this kind of communication, discussed in the Forcing section.
Just know, that these kinds of communication, once the host understands the meaning behind them, or once communication can be made with the tulpa verbally; can cause the tulpa to change parts of its form very rapidly from within the mindseye. Know that this is a normal thing that will almost definitely occur during the creation process. Especially if the host supplies a the form for a tulpa directly from the start. These changes can range from minor, such as eye color or body shape changes; to dramatic changes like, gender, species from alien to machine, even as far as the entire concept behind the personality and actions of the entity as a whole.
Don’t get discouraged by this news. It is a known prospect that changes tulpa’s make, tend toward the positive. The tulpa will change to a desirable form, because it wants to be an impacting force in the host’s life. If the tulpa is not memorable, it will make itself as obvious and noticeable to the host as possible. In this way, the tulpa will try to manipulate its initial concept in form to reflect the idealistic representations in the “underlying desires” of the host. No need to think of this in a sexual context, because these underlying desires may be situational to express primal comforts. Such as, a male host who had a sister die sometime in his life, may have started in concept with a male friend to communicate with. Then be surprised to find the tulpa morph into a motherly, big sister like figure involuntarily. Remember, the tulpa knows what the host really desires at the basic level, as it is essentially spawned from the subconscious mind itself. This is one of the many reasons relationships with tulpa thoughtforms are so strongly bonded.
A tulpa’s personality is its only direct road to intellectual sovereignty. It is not enough for the tulpa to simply mimic the ideological principles of the host, as it may work itself into believing that it is a slave at the mind of the host, without original thoughts of its own; or a servitor. Either that, or the host may think that they have have not created a tulpa, but rather a secondary clone persona. It may even create a confusing instance of the “Teleporter Paradox”. Mostly kidding, but such an action could, in theory, end up with these terrifying circumstances.
So what is a tulpamancer to do? How does one go about creating a new personality anyway? Well, it is more simple of a concept than the host may realize. Often enough, if given enough time and communication through the act of forcing, a tulpa will develop its own personality. In the experience of many this proves to be an overall, total process that provides results, but is slowly compared to some other methods. Some tulpamancers suggest a certain ratio of active and passive forcing, and even a strict count of hours; while others suggest games to be played with the tulpa to develop a personal relationship, and find shared interests. Many hosts also use “parroting” and “puppeting” to reportedly great effect, but with some controversy to the tulpa’s intellectual sovereignty; though the legitimacy of these claims are debatable.
Developing a Personality
People have a problem, in particular, more than anything else; in developing a tulpa’s personality. It is not something that the host has to create for them. Rather, it is a skeleton structure, a seed of the whole. The best advice to give would just to be reasonable in this step. Often the personality will reflect a tulpa’s outward appearance, or vice versa. A person can learn a lot about someone from the way they look. Because a tulpa is always an ideological model, the “judge a book by its cover” scenario can be implemented, in order to communicate the feeling of the tulpa directly to the host without audio input from the mindvoice.
If a tulpa begins to show basic interest in a subject, whether or not the host is legitimately interested, it may be best to reinforce their research in the subject so that the host can teach them by proxy. It will be highly unlikely that a tulpa will take interest in a subject that it thinks the host will not have a fascination for already. Remember, the tulpa is a commensal organism, which means it will tend towards not annoying the host for the purpose of self-preservation. Because the host is its sole information vector and computational resource, upsetting the interests of the host would not benefit the tulpa. If the host is annoyed with a tulpa, it may be thought of as a “leech of computational resource and materials” and therefore a malignant parasite. For this reason tulpas will tend towards forward benefit of the host. Trust in the decisions of the the tulpa, and it will often make beneficial changes the host never considered possible or oversighted completely. Much in the way of appearance, the personality can be changed in this way as well. If the host feels that the tulpa is taking advantage of its access to computational resources, or information; consider Dissolution.
Constructing the Mind
Much like the host, a tulpa will have a complex personality with characteristics that will be unanticipated. This is a good thing however. Much of the power that having a tulpa provides, stems from the diversity in its alternative method of thought. It can help the host, in many instances, think of situations and problems from a fresh perspective. While at the same time, some of the host’s personal biases and representations may reflect themselves from within the tulpa. Much like best-friends do after knowing them for such a long period of time. A host will just “know” what a tulpa is thinking of, how they are doing, and what their methods of effective communication are. The host can then use this knowledge however they see fit; from using the tulpa to help solve complex or analytical problems, especially in the fields of philosophy, humanity or morality; to understanding themselves through their creation and communication.
List of Personality Traits - Supplied By: GGMethos
- Acceptant of Change
- Obsessive Compulsive
A host should have no problem creating the mind, once the first steps in the tulpa’s manifestation take place. It will evolve with time. However, to help the process along, the tulpamancer may supply the early thoughtform with stock ideologies they would find desirable in a friend, or other partner. This technique has been reportedly used by some tulpamancers, with great effect, because it accelerates the definition of identity the tulpa will need to create before achieving a sovereign sentience. While in a semi-sentient state, assisting a tulpa with basic principles of personality can prove productive. Asking the tulpa its sexual orientation for example, could yield a clear result, or give an obscurity that the host can address with more “precise” conversation later. A host should know immediately the particularities of their tulpa’s personality, as it will be hard to avoid. Remember, that a tulpa will tend to avoid annoying or provoking the host in a harmful way. However, like any entity with feelings and intelligence, a tulpa can retaliate if provoked, or supplied with information they find upsetting. This is usually in the form verbal communication, use of head pressure, or in extreme cases headaches and migraines.
In tulpamancy, forcing is the primary activity that a host will be taking part in. It will be an almost daily, if not hourly occurrence that the host will partake in. Once the tulpa has been created, it should not be sentient, if the host thinks it might be, contact another person in the community for peer review. Otherwise, much like any child, it will need to learn about the world, its surroundings, and how to perform actions. Because the tulpa is inherently loyal to the host, and their mentality; its actions will begin to reflect the actions of the host. Without forcing, the tulpa’s actions may not be properly directed. A host with a sex addiction could create a tulpa, if left unchecked, that will emulate these primal desires. The host, may have had no intention to create a tulpa for this reason, however, the tulpa was not instructed that it was to refrain from sexually exploitative actions. People in the tulpamancy community typically do not respect fellow peers who create tulpas for sexual reasons. This will be covered later.
Once a tulpa has been spawned, there is a chance that the tulpa will not communicate at all. Some hosts have reported this happening to them. Typically, tulpas with shy hosts will be shy as well, as they tend to emulate the personality of their creator, as one would expect. If this happens, work on developing the tulpa’s mindvoice. If the tulpa remains uncooperative in this respect, seek an alternative form of communication. It is possible for tulpas to communicate using an inferenced body language, or communicating with the host non-verbally through emotional expression. It is also entirely possible that the tulpa speaks an entirely different language than the host does. If the host searches deep enough, they may find they knew more of this language than they thought. The tulpa can pick up any and all information located in the host’s subconscious mind. However, it is more than likely that the host’s tulpa will have a mindvoice to communicate with. If it is not developed to a manageable level, or of an undesired tone or execution, consider Parroting.
A tulpa will, wither a host wants it to or not, communicate with the them in the form of “head pressures” or “head pains”. These two things are not boolean, as they can occur as all pressure, no pain, or all pain and no pressure. It can also be a little of one and a lot of the other, or equally. A tulpa uses this as a primitive form of communication, typically when the host is ignoring them, or in order to express a feeling of approval or disgust. These “head pressures” are a typically harmless feeling that is reminiscent of a gentle expanding of the head, and or a tightness or tickling feeling of the scalp or forehead. The placement of these feelings can be total, all over the head, or more commonly in region specific areas. On the other hand, “head pains” occur as a headache, or severe migraine normally in the back of the head above the neck; though other places are common as well. A host will experience these suddenly, and for an extremely short period of time. This the detectable and noticeable difference between a head pain and a legitimate migraine or headache. Remember, if these head pains are recurring, and or for a significant period of time; there may be a legitimate medical reason for such pains, and should be identified by a professional.
There are two kinds of forcing as far as tulpamancy is concerned; active forcing and passive forcing. Depending on the host, they will prefer to use one of these methods, or both equally. Active forcing is simply the act of communicating to a tulpa with the use of a their own mindvoice, referred to as narration. Just as each tulpa has a mindvoice, each host has one as well, expressed physically as the voice of the conscience; also known as “that little voice inside your head”. In manifest, that voice can be used to communicate with the tulpa in a direct way through means of conversation. When actively forcing, the host assigns a dedicated time period to communicate with the tulpa in this way. Often, a meditative stance will be used for this purpose, in an environment free of sound or distractions. These meditative active forcing sessions should be longer than thirty minutes, but not long enough for forcing to feel like work. Actively forcing should be an entertaining, developmental conversation between host and tulpa. Sort of like a “tulpa and me” time. Simply, forcing is an attempt to visualize an element of a tulpa, and develop it into the tulpa’s state of being.
Once the host has grown accustomed to the way forcing feels, they may then begin the process of actually communicating with the tulpa. Rather than asking a tulpa to begin forcing, just jump into it. The tulpa is as eager to learn about its host as the host about the tulpa. Provide the tulpa with a comfortable sense of friendship from the moment the process starts. It had been suggested by some to use plural pronouns such as “we”, “us” and “ours”, while talking to the tulpa. This will help the tulpa accept that it is not alone in the world provided for it, but rather as another conscious entity.
Passively forcing, as opposed to actively forcing, is a period in which a host communicates with their tulpa, that is not a dedicated period of time allocated exclusively for such a purpose. Passive forcing can take place while playing a game, reading a book, or doing work. During these such times, a tulpa will occupy the mental space of the host’s sense of sight, and oversee all of the host’s current operations. When the host interjects to the tulpa during such an activity, the tulpa will respond, and narration takes place. However, this may also happen via the tulpa initiating a conversation. Tulpas in an early stage of development, will not typically initiate conversation willingly. Active forcing is to get the tulpa accustomed to passive forcing frequently, and passive forcing will help get them introduced to constant use, and imposition. Also, keep in mind all forcing can be done with the host’s actual voice, aloud. While effective, may seem strange to surrounding people. If the host wants to bring attention to what they are doing, they are welcome to communicate with their tulpa in this manner; however strange it may be.
If the host is forcing, the tulpa should already be manifest; passive forcing should take place even when tulpas are just starting to explore their capabilities. It is easy to feel if a tulpa is within the mind’s scope of reference, dialogue between the tulpa and host should be easygoing when forcing passively. Remember, that passive forcing is only passing conversation. It can often be entertaining and productive, and is typically done at times when the host is in the middle of a novel task. Since such tasks are often repetitive, they can become boring. Passively forcing a tulpa during times like this is like having a lifelong friend with the host all the time.
If a tulpa is having a particularly tough time developing its mindvoice, or if the mindvoice is undesirable; for example desiring a female mindvoice when a male one is expressed; the host may use parroting. Parroting may also be useful in order to predetermine a style of speech or set common manorisms. When a tulpa’s mindvoice supplies a response to a host’s dialogue, a host may then respond with an alternative mindvoice. The tulpa should at that point mimic the response of the host, or ask the host why they repeated their response. A tulpa should already know the reason for this, but it could help to clarify to the tulpa what the intention in their parroting is. Parroting in this way can be used to train the tulpa to change their mindvoice into a more desirable dialect, or change mannerisms in order to facilitate changes to their overall behavior. A significant change in a tulpa’s mindvoice, can see a much larger change in the attitude or form of the tulpa as a whole. Remember, all parroting does is provide a clear example for the tulpa to follow.
Much like parroting, where the host supplies a sound example for the tulpa to follow; puppeting is the same, but for movement. Puppeting in some ways is more difficult than parroting. Primarily, this is due to the fact that the host has to either visualize the tulpa’s movement through pure imagination, which is hard to do; or has to act them out in real space, where the tulpa visualizes from there using the host’s sense of sight. The host has to deal with being seen doing this. Puppeting can be used to correct problems with a tulpa’s body language, can help make the body language easier for the host to visualize, or help in developing the tulpa’s form.
There is a certain amount of controversy around parroting and puppeting. Some hosts think that parroting and puppeting legitimately helps the tulpa in the ways described before, while others think that it forces the tulpa to adhere to standards it cannot be expected to meet, and is therefore a slave that mimics the actions the host assigns it. Some tulpamancers even suggest that tulpas that learn from parroting or puppeting never achieve sentience, because the appearance of what the host described as “correct” actions, and intelligent actions of the tulpa that change behavior to a desired standard; is indistinguishable. For this reason, it have been deemed taboo by some sects of tulpamancers. However, this is in no way as extreme as some other taboos are within the community. More progressive tulpamancers have begun encouraging the use of parroting and puppeting; defending its legitimacy. This guide does promote the use of parroting and puppeting, but in moderation. The host should understand, that while parroting and puppeting are useful, they can be considered “addictive” in its premise; as a host may rely on it too heavily.
One of the weirder pieces of terminology a host is going to need to recognize, is “wonderland”. This wonderland, much like Alice’s Wonderland, is a world in the mind of the host where a tulpa will “live”. This wonderland may be manipulated by the tulpa in the same way a host manipulates objects within their plane of existence. More importantly, it serves the purpose of giving a space for the tulpamancer to communicate with their creation.
Use of the Wonderland
In addition to giving the tulpa a place to survive within, a wonderland serves many more purposes than that. A host may use their wonderland as a barrier. When a tulpa is first created, it has a nearly unrestricted access to the host’s subconscious mind, other than the “stop prying for information” order from the host. In the metaphorical sense, a tulpamancer can construct a wonderland in a way that would restrict a tulpa’s access to information the host does not want addressed. This may be used in the case of a traumatic event within the host’s life. The simple act of visualization makes things manifest within the wonderland, and the use of the mindseye is most powerful in this realm.
The host will also be manipulating objects within this space with their mindseye. Wonderlands do not only serve as living space; active forcing may also take place here as well. In order to train the host for the imposition phase of tulpamancy, if they desire to do so, will need to practice visualization at the macrocosmic level. Therefore, a meditation style and technique will be needed; in an area free from distraction for a significant period of time. Enough time spent doing this, and clearly visualizing both tulpa and wonderland, will cause the host to become present within it. This allows the host to communicate more personally with the tulpa from within its own personal space; providing better host-tulpa communication.
Wonderlands may also serve the purpose of an information archive. A host could catalog their memories within the wonderland in the form of a book, computer, or alternative visualization medium. Having information accessed more concretely, in this way, can significantly help improve memory recall. This is one of many techniques used by memory competition champions.
Creating the Wonderland
The host should start creating the wonderland, if they desire one, once the tulpa’s creation has been completed, even if the tulpa has not yet reached sentience. This will give the tulpa a place to explore and learn passively, how to manipulate the host’s mental framework, clueing the tulpa into how the host thinks, moves, and acts. A tulpa can also watch the host in the “outside world” from within the wonderland. While they may have been able to do this already, wonderland creation can be a fast and simple fix if this is not happening.
The initial concept or theme of a wonderland should, again, reflect the personality of both the tulpa and the host in an obvious way. A steampunk themed tulpa should be in a brass wonderland, where a sophisticated princess should live in a castle; if the tulpa is a conformist that is. It should be relatively obvious how the host should start with the design phase, and the theme should be an immediate creation that will require little thought. The host needs only to focus on creating a planet, a finite space, or an infinite void with sporadic occurrences of elements from the desired theme, and from there the tulpa can take over if it wishes to do so.
If the host wants to go the extra mile however, they will need to create a area for the tulpa to explore in a meaningful way. Providing multiple places or structures the tulpa can choose from, would be a nice addition. Detail such structures very specifically, and with rememberable design elements. Draw out terrain maps or floorplans of common areas to help visualize the wonderland in specific intervals. Keep a journal of changes made to the wonderland, and the area explored or mapped. Some hosts start with the most basic of all wonderlands, expanding the area only as the tulpa traverses, while others keep to a strictly finite area available for movement, such as a single room, house, building, city, or a void in which the exact position is impossible to determine. A dark and shadowy figure of a tulpa would be perfect for this kind of environment, as it would fit the tulpa’s theme without feeling out of place.
In order to hide information from the tulpa, the host needs only to visualize a library, or a vault, or other clever means of storing information in a secure way. The tulpa then can be told not to access this information, or it can even be hidden in a dimension that the tulpa cannot even visualize within their own record. A tulpa can only see what is assigned to it by creating a wonderland, and things that it manifests within that wonderland. The host’s imagination supersedes the information created by the tulpa, thus a host can just think their manifestations away. Tulpa’s intentionally circumventing such mental barriers can be further restricted with the creation of laws within the wonderland. Simply enough, “A tulpa cannot create objects without permission.” would prevent an exploit of this nature. Any tulpa attempting to do this however, may not be a beneficial construction. Though, for most purposes, additional security measures could be taken to be mitigate access privilege; such as a labyrinth, or “tulpa proof door”.
Again, like the form of a tulpa; a wonderland does not have to exist necessarily. A tulpa can function fine without one, and in fact saves some work for the host. Besides, a tulpa without a form may not make sense in a world of its own. A world reflecting the personal style of a being without style would be; nothing. Unless of course, having a tulpa without a form interacting with a wonderland interests the host. In that case, experiment with that if desired. Also consider that any tulpa, form or not, is fine without a wonderland, some even prefer being without one. Though wonderlands can be fun to create, it may not be what the host or tulpa desire in the end.
Evolution of the Wonderland
Like everything the host will do that the tulpa will interface with, the wonderland will change over time. The tulpa will create belongs and furnish its environment, making it into a more comfortable living arrangement. Interfering with the tulpa’s comfort space is not suggested, as it could retaliate. While non-violent, it could take time to reach a diplomatic solution to such interference. Dissolving a wonderland is never a good option, and by the sheer nature of its properties, a wonderland can be simply be expanded upon or changed to willfully fit a new design parameter. Often without destroying the current objective and functionality. Just note any changes the tulpa or host have made to the wonderland as a whole. Also consider that it is possible to create multiple wonderlands and link them together into a “multi-wonderland”, for more than one tulpa. Tulpas may also simultaneous occupy the same wonderland. While it may not fit the style of any new tulpa, wonderlands can be expanded, and borders can be set.
The tulpa-host relationship is an important one worth maintaining. It can sometimes be difficult, if the host has other ventures in their private life that may prevent the host from being able to communicate with the tulpa for a period of time. A tulpa needs attention from the host to maintain its state of being, ignoring a tulpa will tend to cause it to dissipate. Here, methods will be included for helping to strengthen the tulpa-host bond in a productive and otherwise useful way.
If the host is a particularly good artist; they may also want to consider drawing as a method of executing this suggestion. Get a notebook that will act, not a journal, but as a place to log thoughts related to tulpamancy or the tulpa itself. Early in the tulpa creation process, gathering up a pad and paper and writing down the details of the form, and personality is a good idea. In extension, for each choice the host implements in the original design, write a very specific reason for why this was selected the way it which it was. It could later help convince a freshly sentient tulpa to the host’s way of thinking, influence desired changes, or inspire new changes from the tulpa itself.
In a similar way, always log information given to the host from the tulpa related to its likes, dislikes, and personal preferences. Because it is an independent entity of the tulpamancer, it will have its own opinions about things, and this can be often difficult to remember. Cataloging these can help the host refrain from wasting time with the tulpa later, and can help concretely define the tulpa’s personal identity.
Chronicle the Experience
There are hosts who swear by logging the number of hours forced each day. This can help the community look over the any tulpamancer’s logs to determine if they are forcing enough, or to diagnose problems that stem during the process as a troubleshooting technique. Making a more detailed analytical journal of the tulpa over time, can be helpful for both the host, and for other tulpamancers researching the topic. Any host can do this, and it can help provide a substantial amount of research material to a subject people are only beginning to understand. Logging the tulpa’s behaviour, changes, mannerisms, appearance, wonderland, and even communication itself is key to keeping a good log. Also, do not forget to write down the number of hours actively forced when doing this. Passive hours do not matter for this purpose, and are hard to statistically identify anyhow, unless the host already has a schedule. Remember, the host is in no way required to do this. In fact, it is time consuming, and not suggested for people new to tulpamancy.
Believe not all tulpamancers see tulpas as friends, or as lifelong companionship. In the tulpa world, there is the normal tulpa-host bond, and then there is an interpersonal relationship. This is where the tulpa stops becoming a research material, or a tool, and becomes a person with real feelings, with real possessions, and need to attention. Tulpamancers who develop a tulpa to this stage, tend to continue onto the imposition stage of development. While it is not entirely necessary to perform imposition, it provides a drastic improvement to the tulpamancy experience as a whole. When a tulpa is imposed, a host can experience the tulpa with all of their senses.
An interpersonal relationship can be held without imposition. It is a relationship, much like a platonic relationship; where affection may be expressed in a way that is only to express admiration. This is a typical “good” reason for creating tulpa, and is a way to keep from being totally alone in ones life. Especially during times where the host is depressed or does not have a present traditional relationship. The abject loyalty of a thoughtform by default, is a tempting prospect for this reason. The permanence of the tulpa-host bond does not impact some strongly enough to prevent them from making this irreversible decision. However, hosts that create tulpa for this purpose have no intention of ever letting them go.
The Tulpanomicon would not have a complete relationship section without covering sexual relationships. While the Tulpanomicon in no way endorses or suggests this kind of action, it will be discussed. A large portion of the tulpamancy community frowns upon the use of a tulpa as a sexual tool. However, a relatively acceptable medium in this controversial debate; is an interpersonal tulpa-host relationship that takes part in sexual activities occasionally, as any other human-human relationship would. In this case will the Tulpanomicon consider developing a sexual relationship.
First and foremost, creating a tulpa for the expressive purpose of using it as a sexual fantasy generator, or toy is seen by the community as “brainwashing” and ultimately; rape. It does make sense in this context, but because it is not illegal to rape a mental thoughtform, whatever a tulpamancer does with their thoughtform is on them; as long as nobody knows, they cannot judge a host for it. Therefore it is pointless to bring up in a public setting. People who do this typically have a mental disposition to enforce control, so it is better sensed to act it out on a thoughtform rather than a human being. It is a moral quandary that will always cause controversy, no matter its context.
Therefore, when discussing a tulpa-host sexual relationship, we are talking about using a forcing period in for the predetermined act have a having sexual intercourse. This is particularly difficult to do through visualization alone, especially for the tulpa, as they may not have yet experienced such a feeling any way; nor is it easy for the host to describe. Also, consider the prospect that the tulpa may not emulate human anatomy. The host would then need to force the tulpa in order to develop a clear visualization of the tulpa’s sexual organs which then in turn would need to be researched in a manner that would not offend the tulpa. Only after this, could the act really begin, and then the host would have to visualize their own actions within the wonderland, which during the act of sexual intercourse may simply be too difficult for the host to perform. This may not be needed if the host already has the ability to impose their tulpa, which would provide a much more sensory experience anyway.
Masturbation as a Forcing Technique
In order to solve complexities of the forcing, there is another “more productive” method of actively forcing sexual intercourse. Its easy, it is time that can be dedicated to the tulpa, and it can be used to strengthen the tulpa-host bond in a sexual relationship. To begin using masturbation as a forcing technique, just as in normally actively forcing, the host will need to be in an environment, alone and free of distractions, which would be ideal for what the host would be doing anyway. Ideally, a time period and location would be selected which would maximize the “exposure” of this exposé. Climb into bed and strip down. It may be beneficial to strip down entirely, and lay face up. At this point, simply force the tulpa on top, and go at it. This position should be relatively easy to perform for both genders, but both people and tulpa are creative. Something more “difficult” can be arranged.
Note like any host, a tulpa can also develop a sexual addiction. This can drastically change the tulpa’s behavior, and form as well. Often, sexually influenced changes, much like any other powerful feeling or emotion can be difficult to reverse if the host later deems such action is necessary.
Imposition is a more extreme version of the controlled hallucination that is, tulpamancy. Through imposition, a host may be able to experience a tulpa in the waking world, potentially at all times, with the use of all of the usual senses. Imposition is a very difficult process that will take a significant amount of time, perhaps many years, to make permanent. For some, imposition with all of the manifest senses is the end goal of creating a tulpa. It provides a personal alternative to human companionship, with all of the benefits, and none of the adverse effects. An imposed being does not eat, sleep, consume resources, is omnipresent, knows all of the host’s secrets, and cannot tell a soul. Only the host can hear it, and only the host can respond to it; however the tulpa can respond to whatever it hears and provide input. While imposing, rather than doing this from within the wonderland in the hosts mind, they can do so standing an arms length away. Keep in mind, even though a tulpa is imposed. Reaching out to touch them, or talking to them aloud is an easy one way ticket to the ward.
Before beginning “sensory imposition”, it has been suggested to begin with presence imposition. Presence imposition is a feeling of awareness a person would normally receive before a sensory response. The feeling of having someone looking over the shoulder, or walking behind the host. This form of imposition can be done with little difficulty and can help a tulpamancer practice imposition before attributing their senses to it. Imagining a wisp of smoke before a form, or a whisper before a sound. Basic practice makes advanced concepts easier. Start from the bottom, and add layers of complexity from there.
The first of the senses to discuss when imposing, is the sound a tulpa makes. A primary portion of a tulpa’s sound is the mindvoice, which is already an audio hallucination to begin with. However, the major difference between the mindvoice, and imposing a voice, is that while the mindvoice is heard in the head. Imposing a voice is done with the ears. The important aspect to realize about this, is the human ear has been developed to “audio locate”. Imposing successfully would require the host to be able to locate the tulpa through sound alone, if necessary. The host must also consider that the voice is not the only sound a tulpa makes. If they want an imposition in full, they will have to consider everything; from the sound of footstep on over light leaves, to the awkward sounds the tulpa’s body makes in proxy like the heartbeat, or air pockets moving throughout the body cavity, if there are any. For these reasons, sound is a difficult and often complicated to impose completely.
Of course though, it would be pretty hard for a host to hear where a tulpa behind them if they cannot complete the whole audiovisual illusion. Sight imposition is one of the harder senses, if not hardest, to impose, Due to the specific reason a tulpa exists in a non-physical space and will, once imposed, need to interact with the physical environment. An imposed tulpa cannot open a door, but can respond to the door’s movement if it is being moved towards them. A tulpa will still need to be able to sit in a chair, or lay on a bed. Imposing more difficult visualizations like water droplets falling on them during rain or in the shower. The wet gimmer of skin, or shimmer of hair in sunlight. These are all things may eventually need to be practiced during imposition. A suggestion, would be to begin with a ghostlike figure of a tulpa manifest, as in presence imposition, and work from there. Visually imposing a tulpa without a form may not be necessary, however the tulpamancer may find a sense of “knowing where the tulpa is” difficult to perfect. Also, keep in mind that sight imposition is one of the few cases to take caution in. Do not exert the human brain too hard. A host, through sight imposition, can easily cause themselves, headaches, lightheadedness, migraines, and even nose bleeds.
Smell & Taste
A strange but thoughtful part of tulpa imposition, are the senses of smell, and taste. A tulpa will have a smell, the host will have to find what those smells are, and place them. It is also weird to think of what a tulpa may taste like. A common tulpa experiment would be, because tulpas do not feel pain, to simply take a bite from them; please note that not necessarily painful, a tulpa may be offended by this action. A tulpa is a sovereign entity, and may require permission from the host before participating in such experimentation. More exactingly, what does their skin taste reminiscent of, when kissed does their saliva if they have any produce a flavor, what about excretion from sexual organs, or other bodily fluids, again if they have any. Do these things also have separate scents associated with them? These are all questions the tulpamancer will need to address.
Often the touch of a tulpa upon the host is a simple thing to experience. Much like the feel of goosebumps in a cold breeze, the waking mind can be tricked into imposing this feeling upon the host. Sight of the tulpa may be needed to do this, making touch a ancillary step. Once the tulpamancer can visualize the tulpa’s movements, the mind will take over and experience a tulpa’s touch, sometimes through the mechanism that controls the touch sense; even though the host may remain perfectly calm during this; sometimes it experienced as a chill or a tickling sensation. Hosts have also experienced pressure on the skin from the tulpa, but this is not often and may only occur for people well versed in touch imposition. Note that sight imposition is not required for touch imposition to occur, and may cause the host to be touched without a noticeable origin.
The other way touch can be expressed is by having the host touch the tulpa. This is definitely far more difficult to achieve than the host’s response to the tulpa touch. A tulpamancer will be considered successful in doing this when they can stroke their tulpa, and not have their hand pass through them. The tulpa’s body, and clothing should provide an appropriate and proportional amount of resistance. In comparison to other people the host would touch on a daily basis. If this kind touch is the only of the senses imposed, this would be be considered enough to be “considerably successful” in imposition. Keep in mind, that the tulpa will need to react to the touch other people, and objects in the environment. In this respect, the tulpamancer will need to have a feel for the gravity of the tulpa’s movements. If they are not correctly applied, the tulpa will respond naturally and it may need to be corrected.
Dissolution is the act of diminishing a tulpa or destroying a tulpa completely. There are a number of reasons a host may want to do this. If the tulpa is causing harm to the host or permanent harm to itself of other tulpas. If it is evolving into something a host was seeking to avoid or if it is emulating the host enough that it is suspected it may be a duplicate personality thoughtform. If it attempts to access information that is was explicitly told to avoid, violates rules or laws set by the host, or attempts to take advantage of the hosts primal weaknesses, draining computational resources. All of these are reasons someone would consider dissolution. There are a few methods of doing this, they are covered below.
Every tulpa needs attention to survive. Because of the way the brain works and how synapses are built, activities and actions not reinforced often will weaken over time. Tulpamancy works in the same way. If a tulpa is avoided for a significant period of time, it will slowly lose some aspects of itself, and appear less and less frequently on its own. Even the most dangerous tulpas, as long as they are not acknowledged, will be weakened and degrade over time when ignored. During this kind of dissolution, it is essential to not bring attention to the tulpa, no matter how it attempts to communicate with the host. Sleep often if the tulpa has existed for a while. Read books, play games, go about daily life. Stop forcing it, stop visiting the wonderland, stop talking to it. The tulpa will eventually retreat. Note, that this will not destroy the tulpa, it will only prevent it from appearing. Attempting to force with it will work, but it may retreat into a pre-sentient state.
Similarly to active forcing, destructive forcing is time a host assigns to a tulpa for communication. Instead of making forward process, the opposite is true. This may work with tulpa that are out of control in a mild way. Similar to grounding it, the host could slowly remove, block off or destroy parts of the tulpa’s wonderland. If this does not cause a change in behavior, simply start communicating with it in a vocal way, parroting an puppeting every action it makes, until it becomes a personality doppelganger. This can, destroy a tulpa, and should only be done it extreme cases.
Simply, a tulpa override is a process by which, a host creates another tulpa to take the place of, and absorb the other tulpa’s assigned mental space and wonderland. The tulpas for a time will co-exist. Creating an atmosphere of distrust in the problematic tulpa may trigger a self preservation response in the new tulpa, causing it to seek attention at every available opportunity, cutting off the other tulpas movements. Once weak enough the other tulpa would just take the properties of the old tulpa and dilute them into a harmless and rejectable slurry of bad ideas. Bad tulpas a good to use as examples of what not to be.
The following is a short list of alternative games and forcing methods that may help a host become a better tulpamancer. This is always expanding, if anyone has a suggestion for this guide, feel free to forward it over.
Ask a Question / Get a Question
It is a simple enough game between tulpa and host. While actively forcing, the host will ask the tulpa a question, and then the tulpa will have a chance to ask the host a question. This will continue as long as possible between both players. The questions asked and answered during this game can be logged to help the host learn more about thierself, and their tulpa. It also helps provide a list of questions not to ask another day.
Circle Line Circle
This is an art activity with a very simple concept. It is suggested to, not only help hone the artistic skills of the host, but to help in developing recognition of planar geometry. This activity is easy and fun to do. Grab a sheet of paper; printer paper works well for this, but anything is fine. Obtain a writing utensil; specifically a pen. Why must it be a pen? If the host “messes up” during the process of this activity, they cannot be allowed to erase it. To start, the host must draw a circle on the page. Not large enough to cover the paper, but small. From the circle, the host must then draw one straight line from the edge of the circle to any point on the paper. This can be done at any angle the host wishes. From this point on, the host must then do one of the following.
- - Draw one new straight line from the edge of a circle to a random point.
- - Draw one new circle at the end of a line not connected to a circle.
- - Draw a new circle concentric to an existing circle that share the same center, the larger completely surrounding the smaller.
- - Draw one new straight line from the edge of a circle to the edge of another circle.
The host will then repeat this process until they feel they need to stop, or have become bored of the activity. The same rule can be followed any number of times before switching to a new rule. If the host has become bored, consider the Parallel or Perpendicular activity.
Parallel or Perpendicular
Much like the Circle Line Circle art activity, this is used to help get the mind used to imagining planar spaces. This will also need to be done with a pen. The host will draw one short straight line segment of any length. From there the host will select one of the following to do.
- - Draw one new straight line parallel to an existing line, that does not touch that line.
- - Draw one new straight line perpendicular to an existing line, that touches that line.
- - Draw one new line with a curve parallel to an existing line, that does not touch that line.
- - Draw one new line with a curve perpendicular to an existing line, that touches that line.
The host will then repeat this process until they feel they need to stop, or have become bored of the activity. The same rule can be followed any number of times before switching to a new rule
to: GGMethos, metenamina, Phi, t7cb952c9c050, throwaway_tulpa, [everyone at /r/edditTulpas]