reguile

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Everything posted by reguile

  1. When I saw what you wrote I thought "this is defensive and going back and forth on it is only going to make it worse" and checked out. There was only one way forward and it was into a pit. I'm not, and I don't think anyone else should be in the business here on making this a big challenge where you have to prove or disprove if your experiences are valid or not. That isn't a healthy way to go about things. A thread like this can be great, but it must be rooted in curiosity on you part with how others might see you. I feel like this one is rooted in insecurity, a desire to prove yourself. I have my opinions and thoughts on how these things ought to work, and you do have yours as well. Beyond where I may express disagreement where you defend your ideas and I defend my own, I think that ought to be let be and that the "diversity" of you being around talking about how you have these experiences is a strong point of the community. I think it's great to have a couple of people around insisting they can do parallel processing, and a few people who cite about the fact that they don't think it's possible and don't experience it. The way I see it here there are two categories of "toxic" disagreement for matters like this. There is defensiveness over being invalidated by others, and there is defensiveness in the fact that others have opinions that can invalidate your experiences. In the former case, the "invalidating party" needs to be brought into line. I've been that guy before. This is when you're talking about your experiences and someone comes along to spout the many theories of how your experiences are impossible. I'm sure there are people like that out here on .info today, and that sort of behavior tends to sneak under the radar for longer than it should. If you see it, I can't speak to the way the forum is moderated since I'm not a forum moderator, report it to a forum mod. In the latter case, someone speaks their own opinion and that opinion invalidates your experiences, so you feel like you've been attacked. You respond to defend yourself instead of out of curiosity and discussion. I believe that hostility is what people are referring to when talking about your incivility. I certainly saw some of that hostility in your response to what I said. In this case, you're the one in the wrong and you need to tamper your reaction before you get reported to the mods. Don't look to convince people. Don't feel like you have to back yourself up. Be happy to express your thoughts, to be you, and when people are "calling you out" instead of expressing their own opinion bop them on the head with the fact they're doing that. Focus on the fact that you're just talking about your experiences. Focus on telling yourself that opinions from people like me aren't attacks on everything you know and that I'm not "out to get you" or I'm not out to say that someone reporting experiences like yours needs to be shut down, invalidated, silenced, etc. We should be proud that there are those out there claiming to do what is impossible, or at least willing to tolerate that they have those experiences and limit our disagreements to appropriate times and places. Threads like this won't contribute to that, they'll detract from it.
  2. Short and sweet because this sort of thing has the opportunity to turn into a nasty argument. I don't really have any personal attachment to the confabulation term, I mostly use it because it has been used in the past. In a vacuum I'd probably say false memories or "on-the-spot invented experiences". Confabulation is a weird term you use when you want to sound smart. Time and experience is an appeal to authority rather than an appeal to fact. Appeals to authority are not known to reveal truth. Instead, an authority should also be expected to back up their claims and experiences with rational explanation. There are those out there who have a genuine belief they were abducted by a UFO. People with hundreds of followers who claimed they could use magic to take their opponents out without even touching them. All of them seem convinced of what they're capable of, some have years and years of experience, but systematically fail to prove themselves when held to a test instead of being held to the expectation and following of those who follow them. Appeals to authority or experience would not serve to disprove many things that should be disprove and are demonstrably false, so I do not believe any appeal to authority should be used when speaking about tulpamancy either. Those with years of experience should be looked at as more capable of backing themselves up and have finer knowledge of what's going on in their head/their ability to explain it, not as more capable because they have years of experience. As for research on multitasking: https://en.wikipedia.org/wiki/Human_multitasking https://health.clevelandclinic.org/science-clear-multitasking-doesnt-work/ https://www.npr.org/templates/story/story.php?storyId=95256794 https://hbr.org/2010/12/you-cant-multi-task-so-stop-tr https://www.theatlantic.com/business/archive/2011/11/if-multitasking-is-impossible-why-are-some-people-so-good-at-it/248648/ https://www.telegraph.co.uk/women/womens-life/11512469/Multitasking-is-scientifically-impossible-so-give-up-nowMultitask.html https://blog.rescuetime.com/multitasking/
  3. Short relatively in context response that is good enough to be considered a response but also serves to make sure I'm the most recent one to post.
  4. To start things off, someone set my nose wiggling by saying my name. I don't really agree here with the appending of my name as a term used to describe underdeveloped tulpa. I've never been much to encourage people to have "mind dolls", although I certainly don't question their validity either. My system of understanding and thinking about tulpas tries to include both those which are very well developed and those which are very undeveloped. There's no reason to draw a line. I'll defend these types of tulpa all day any day, but I also would highly enourage anyone who has them to also look into doing more if they want to. If I were to get in the business of invalidating people.... I've been in that business before. It didn't go very well. I've tried to leave it. And I set a very high bar personally when it comes to my experiences with tulpa. I started in this community when the old ways were common, and I still see those old ways as the perfect ideal "unachievable" standard of what a tulpa should be. "Reguillian" an underdeveloped tulpa is not. The only "Reguillian" tulpas are tulpas who belong to a brain that has a specific understanding of the way their mind works to explain their experience, not the quality of their experience. It's an explanation-framework, not a limit or a set of experiences that is "allowed". I'm a huge fan of the idea that you can have a tulpa do things that are impossible, and a huge part of what I do in my explanations of tulpa is to "allow for" those things to be explained and understood from a "scientific" point of view even while contemporary scientific facts says such things are impossible. A few years ago, maybe you'd be correct in your phrasing. That isn't me anymore. I'm still skeptical, but I also feel I'm still very open to a wide ranges of experiences. I'm just not open to a wide range of explanations for those experiences. I require pesky proof/reasonable "predictive" backing hypothesis (which is a big part of why I don't think the argument of time/experience when talking about bear is a valid one. To cite fallacies, it's an appeal to authority.). Giving such an explanation is very important to people like me to be able to engage with those experiences at all. Without these explanations the choice to be skeptical renders them very difficult to impossible to achieve. I think it's a shame people largely see the "it's fake confabulation" and not the "it's possible with confabulation". I very much think the latter is the end goal. Some of my prime experiences with tulpamancy I understand as being "just" confabulation, but I treasure the experiences regardless. It isn't "just" confabulation, it's an experience I had, AND it's confabulation. ___ In response to the overall post: I think I agree here with the overall idea/goal. Bring back hour counts and get tulpamancy "serious" again. The abandonment of hour counts and ritual and so on and so forth has made us lazy, and in that lazyness we forgot that a big part of what we do/should aim to do is push boundaries and improve our skills/ability. (with full disclaimer, I'm as lazy as the next guy) I'm focusing right now on trying "force for at least five minutes every 3 hours" tracked by an external program, and that regularity (with a clear indication of when it's not being kept) has felt great so far. I think that's the best way to do it. You have to put in some work. This is serious business, do the work. We don't use hour counts and say "you must do X hours or you won't have a tulpa". Instead, we say that you should be putting in the work for the sake of putting in work. If you aren't pushing yourself to new boundaries you're failing to practice tulpamancy. However, do I believe this will lead to parallel processing? No. I believe the brain's ability to think complex thoughts is severely constrained by working memory and no amount of practice will break that limit. I can see there being some degree of parallel thought in the form of fairly short-form works of action that don't require "reprocessing". Emotional reactions, quick responses to stimulus, interjections of semi-random thought, and so on. Where I'm far more skeptical is the possibility of "complex "thought going on in the background. Stuff that you have to think, listen to yourself think, then re-think for it to make any sense. Things like performing a math problem, having a reasoned debate, coming to a strong conclusions, and so on. I'm skeptical this will be a possibility, even with training. JGC mentioned a date calculation, but I'm thinking more of novel mathematical proofs, "novel" untrained thoughts and behaviors, the stuff you conscious mind excels at. Such things need working memory, and according to what I've seen your brain just physically doesn't have it. If I were to guess, if there was something that was thrown out with the throwing out of hour counts it was the creation of "vivid" experience through training. I think that someone with years and years of training at communication is going to have a "stronger mind" like pleeb mentions in the OP. I don't necessarily believe that will lead to an unlocking of the ability to have complex parallel processing (training in humans has not been known to increase multitasking skill), but I do think that strength will lend itself to the creation of far more vivid experience. The stronger your brain is at "general-tulpa-things", the stronger your belief is in your tulpa, the more easy a response may flow and the better your brain will be at filling in the gaps and bridging impossibilities as brains do best. So, I agree that the old style of work your ass off is good. I think it may lead to more experiences of these "magic" scenarios like parallel processing, but I don't ultimately believe there will be actual "complex" parallel processing gone on.
  5. 75 percent seems reasonable to me if it doesn't apply for mobile devices.
  6. I am posting here only to take your crown, breloo
  7. I corrected the first sentence and adjusted the wording of the use of "it" to describe tulpa throughout the guide, but excluding any sort of "here's how you should treat your tulpa morally" is intentional. I don't tend to believe those sections are productive, and I don't believe I should ascribe what is or isn't right when it comes to a person who makes a tulpa beyond what I outline in my first section in regards to having some mental stability before beginning the process. I may outline what I feel is moral or immoral in tulpamancy in another guide, or in a "big bunch of topics and my thoughts" guide/bundle, but not in this one. Holy mother of misspellings. Everything you listed should be corrected now. I really need to start copy pasting this stuff into word to do a spell check in the future. I adjusted my wording in the personality section to remove the implication that you *have* to create a personality, although I did not explicitly mention any alternatives. I want to keep things very tightly focused and on point, and talking about how you "could do x as well" is something I'd rather avoid. I feel that people can instead find those things out through their participation in the wider community and seeing one of the other guides that speak about those sorts of things.
  8. https://tulpa.org/Guide/ViewGuide/1 What is tulpamancy? Why does it exist? Most people think of themselves as the singular actor within their body. You choose to lift your arm, and up your arm goes. You choose to drop your arm and it falls. However, the connection between the things you do and the fact that you feel as if you choose to do them is not as plain as it might seem. Tulpamancy assumes that your sense of self is malleable, and that rather than having a single actor who you recognize as creating all of your thoughts, your mind can be trained to divide the actions it takes into one or more identities. This process of training your mind is what this guide is all about. Your mind is already prone to a lot of ways of thinking that are less "you" than you might expect. For example, authors and actors commonly report experiences of characters acting as if the author was not in control of them. To those authors, it is as if the character is allowed to act and the author simply notes what they do rather than the author actually thinking out what should happen. Even those who do not spend a long time writing will find that they act as if they are a totally different person when put into a new social context. Tulpamancy is a means by which you can use this existing mental foundation to create an experience of there being more than just your current sense of self in your head. All it takes is a little bit of intentional brain-training to drive these tendencies into an experience that is unlike what most would ever expect to be possible. In this guide there will be four main steps in the creation of a new tulpa: Learn to create and address a consistent entity somewhere in your head. Create a personality, and associate it to that entity. Speak to the tulpa and build an expectation that it will respond to you. Learn to speak to your tulpa for longer durations of thought. Why try to manipulate your sense of self in this way? Tulpamancy is an experiment that can help teach you about the way your thoughts function and the nature of your experiences of yourself. A tulpa can create a feeling of friendship, act as a character brought to life, or serve as a means to hold a new point of view to help enhance your decision making process. If you are a person in a stable situation in life, then there is likely little to no harm in trying this out. If you are in a less stable place, under a lot of stress or diagnosed with a mental illness, I strongly recommend that you first speak to a therapist or doctor about the effects this sort of thing might have on you before you consider attempting to create a tulpa. Learning to address your tulpa. The first skill of interest when starting tulpamancy is your ability to address your thoughts towards your tulpa. To get things started, attempt to imagine that there is an orb floating or sitting above a desk sitting nearby to you. Focus on that orb and speak to it using your thoughts. After getting used to speaking to this orb, turn away from that orb and think something to yourself. Do you notice a difference? As you speak to this orb on your desk, you will hopefully notice that there is some form of trigger or action in your mind that leads you to feel as if your thought is directed at something other than you. You may experience it as a focus on the back of your head, a shift in the tone of your thoughts, a muscle tensing in your neck, or some other subtle sensation. If you don't notice anything, try alternating a few times between normal thoughts and thoughts addressed towards the orb. As you alternate you should hopefully notice some sort of difference. Once you become familiar with how you can address something else in your mind you want to start training your mind to be used to the idea that there is this new tulpa sitting around in your head listening to you at all times. To accomplish this you can start to take every excuse you can to address thoughts to this new tulpa. Going grocery shopping? Address thoughts to this tulpa which describe what you are buying. Driving? Describe what's going on outside or where you are going. Waiting in line or in a waiting room? Talk about why it is that you think it's worth waiting in line. The more you interact through your day the better. The more time you spend addressing this tulpa, the more habitual and consistent the process of addressing thoughts to them will become. Early on, a lot of people will report that speaking to a new tulpa feels a bit silly, like they are speaking to themselves. By speaking to your tulpa constantly you are training your mind to get used to the fact that there is another entity inside of your head alongside yourself. If the feeling that you are talking to yourself fades away with time, that is a sure sign that you are making progress. Once you have a consistent target to which you can address your thoughts, you can move onto the next step of this guide. Creating a personality for your tulpa. With the ability to address your tulpa, your next step is to build a personality and associate it to your tulpa. Normally you learn to understand someone's personality by being around them and speaking to them a lot. However, the tulpa you just created is not going to be doing a whole lot of speaking at the moment, and you aren't going to learn a lot about their personality by observing them doing nothing. Instead of observation, the most direct path forward is to explicitly create a personality for your tulpa. Doing this requires you write stories and imagine the traits and behaviors that your tulpa will hold. Defining a personality can be hard, but fortunately there are a large number of resources out there on how to go about doing it. Resources on character creation for authors, worldbuilders, DnD games, video games, or other media are plentiful, free, and very useful for this process. The advice of those people is going to be far better than any advice you can get from this guide. After a quick google search, the following resources show up. Be sure you do some of your own research as well, as the above examples are just a small selection of what is available. writers digest well storied life rich publishing writing cooperative ellen brock editing tv tropes Once you read a bunch of these resources and do some of your own research, you may want to consider doing some of the following. Write a character sheet. Describe situations that your tulpa might be in and the way they'd react. Imagine your tulpa in your day to day life and think about the way they would react compared to yourself. Write short stories featuring your tulpa. Any other activity you can think of which may build your real-world working knowledge of the personality your tulpa holds. Authors will often describe characters they've been writing for years and years appearing to write their own stories by speaking in the author's mind rather than needing to be explicitly written out. What you are doing by memorizing a personality is to piggyback on this phenomena. You are creating a strong sense of who your tulpa is so that your mind will eventually be able to generate thoughts for them without much prompting or reason. Once you have a reasonably strong sense of the personality of your tulpa, and you could probably guess what they'd do in a large variety of situations, you should be ready to move onto the next step of this guide. Using expectation to encourage your mind to generate responses. In this step of the guide you will be aiming to train your mind to act as your tulpa without your explicit intent. With an ability for your thoughts to be directed to your tulpa, and a strong knowledge of the way your tulpa behaves, your mind should already be primed to start thinking as this tulpa without your prompting. It may already have done so! If you havent experienced such thoughts, this step is all about giving your mind a little encouragement. You may have noticed in the past that you will sometimes think thoughts you never really intended to think when you are in a risky situation. An example of this would be a button which, if pressed, would detonate the next three city blocks. Assuming you aren't the sort to want to press such a button, you'd probably find yourself imagining what would happen if you wildly waved your arms and pressed the button as you stood next to it. These intrusive thoughts are theorized to have come about as a way for you mind to remind itself that the situation it imagines are bad and should be avoided. Nonetheless, intrusive thoughts often leave a person confused as to why they are considering such a dangerous activity. These thoughts are you, but they don't belong to you and aren't inspired by you. Instead, you have to learn to handle them in a healthy way and understand the the thoughts don't mean much about who you are as a person. This is a great example of how we aren't exactly as in control over our thoughts as we are commonly led to think. You will be producing something similar to these intrusive thoughts, but instead of being an automatic response to a dangerous situation you'll be training your mind to think both as your tulpa and under the identity of your tulpa without your intent. With this step complete, your mind should be thinking as your tulpa in the same way your mind thinks to tap your foot or reacts to a smell by summoning a memory. In this step of the guide, instead of learning to direct thoughts to your tulpa you will be tricking your mind into thinking as your tulpa and using those thoughts to build up a feeling of what it means for your tulpa to be speaking to you. To kick this process into gear, try to start asking your tulpa simple questions at random points while you speak to them through the day. Examples of such questions might be "Do you like the taste of this food?" or "What is your favorite color?". If you have defined a personality already, try asking things that you are fairly confident you know the answer to. If you haven't chosen to define a personality, try to ask questions to things that are obvious in general, like the color of the sky or if ice cream tastes good. For the time being your aim here is to hear any thoughts from your tulpa, rather than to be engaging in a real conversation. Using questions that you already are relatively sure your tulpa will answer will help encourage first responses, and with knowledge of what a response sounds like you will be able to move onto things that are more than pre-generated responses. As you ask these questions, you might notice at some point that somewhere in the back of your head you think of an answer. This thought should be considered as a response from your tulpa, and will likely have a few traits. You did not explicitly intend to think the thought, as you would imagine a character speaking to you. The thought is spoken from the viewpoint of your tulpa. The response feels like something you thought, but also feels slightly as if it was not you. Getting a response at these early stages is a combination of dumb luck and skill. The more easily your mind is able to think with this new personality, the more likely you will be to observe thoughts which feel as if they were not intentionally created by you. However, like figuring out the solution to a math problem or a tricky puzzle, sometimes you can be the most intelligent person in the world and just never make the correct guess required to find a solution. In this case, finding the right state of mind to trick your brain into doing the right thing can be hard. Just keep on trying to address your tulpa while expecting your mind to think for it, and try to do a variety of different things until it finally clicks for you. Another thing you can consider if you are having trouble is that people tend to do when asking their tulpa simple questions is to still their thoughts in order to listen for responses. If this technique does not work for you, try to instead not quiet your thoughts at all and learn to listen to your mind as it runs wild. Quieting your mind's thoughts can lead to you also silencing or ignoring the part of your mind that is generating the idle thoughts which this guide relies on. Once you have these simple responses, keep on asking questions and getting more responses. The more often you can get your mind to think in the context of your tulpa and successfully identify those moments, the better you will be at instinctually recognizing such moments in the future. As time passes you will hopefully develop a sense of the voice of your tulpa. The more you speak, the more you will build up a collection of associations and context clues that will pair the act of your mind thinking with this tulpa with a strong feeling that it is another voice in your head speaking to you. Integrating your tulpa into your habitual behaviors. Should you attempt to go about keeping your tulpa speaking to you all day long you'll likely find that the task is near impossible, or greatly reduces your ability to focus on everyday tasks. Your mind isn't really capable of focusing on multiple complex tasks at once, and no matter how hard you try your mind will drop your tulpa from attention the moment it needs to devote a large amount of thought to a topic. This is alright for situations where you are performing an idle task such as not paying attention in a class or looking around a store for groceries, but when in the middle of a conversation or while trying to get work done it becomes a huge issue. You cannot function normally in life while keeping your tulpa in mind all the time, so an alternate is required to accomplish a similar goal in a different way. This alternative is making it so that you habitually think of your tulpa whenever you have an idle moment, or so that half of the things you do remind you to think of your tulpa. Consider trying some of the following: Every morning, attempt to wake up your tulpa after you wake up. This could involve doing something such as saying good morning. Every day before lunch, summarize your day so far and see what your tulpa might think about what has gone on. When arriving home, ask your tulpa what they thought about the day so far and see if they can offer any suggestions on what you will do for the rest of it. When playing a game, should you ever find yourself at a loading screen, attempt to question your tulpa about something which appears on it. When writing online, before creating a post or comment see if your tulpa may have any thoughts on the topic when you hover over the submit button. Look for various little details about your life and try to create little silly inside jokes and phrases to help you think of your tulpa. For example, if your tulpa finds it suitable to interject about how they think a certain spot on a wall looks like a dinosaur, don't forget that they said that the next time you look at the wall. The general idea of these things is to tie in the process of communication with your tulpa to many, many different trigger behaviors throughout the day. The more of these behaviors you associate with your tulpa, the more likely your mind will be to kick back into gear and think of your tulpa even after you've managed to forget about them while going about your day. The way you go about accomplishing this is, like most tulpamancy tasks, easy to understand but difficult to put into practice. While it seems simple to create a habit, you will inevitably learn that habits are difficult to form. You will be as likely to remember to practice your habits after starting a day of work as you are to remember your tulpa in the first place. Building these habits will require that you have a way to remind yourself that you aren't following your habits . You may want to try some of the following: Set a timer for the end of your day every day, shortly before bedtime, and take some sort of log of what you did through the day. Should you find yourself writing this log at the end of the day and realize that you neglected to work on integrating your tulpa into your life, aim to do better in the next one. Set a timer for various intervals through the day and do the same. Ask a friend or a person in a chat room (You can find a chat room at the link at the bottom of this page) to seek you out and yell at you if you haven't spent time working on your tulpa or your habits. In essence, make someone peer pressure you. Do this habit building for long enough and you should find that your tulpa will see it fit to begin to interject at random moments throughout your day, when you have a moment of downtime, when you wake up in the morning, and so on and so forth. Belief: How It Contributes To Agency And Behavior. As you work on and associating your tulpa automatic responses you will likely discover that your mind makes certain assumptions about the way things should work during communication. For example: You find that you have to relay sensations to your identity instead is assuming they share your senses. You notice that your tulpa gets tired or runs out of energy after you communicate with it for a long duration. You require some sort of trinket or reminder in order to properly be able to associate thoughts with your tulpa. Having an imagined physical space in which the tulpa exists and lives out their day In the same way that your expectations can result in your mind creating the words of your tulpa, they can also lead to your mind creating systems and behaviors that will be followed while speaking to your tulpa. The unique set of mechanics and behaviors you experience while working with your tulpa will be different for everyone who attempts to practice tulpamancy. Where one person may experience reports of their tulpa having to sleep, eat, getting tired, and needing to be imagined as "nearby" in order to be heard, another person may experience their tulpa doing none of those things. The key to these experiences appears to be a hypnosis-like suspension of disbelief when it comes to certain behaviors and actions. Because your tulpa isn't a being with a separate brain, and the human mind largely lacks the ability to run background tasks, there are no mechanisms by which this tulpa can think in the background, get tired separately from yourself, or require you to be near an object to speak. However, to someone who assumes their tulpa will behave in a certain way and never bothers to question that they are behaving in that way, that behavior ends up being as good as real. This lack of questioning is also an aspect of what allows a tulpa to be said to have their own limited form of agency from the greater mind. Consider the following two scenarios. One in which the actions under an identity are subject to questioning and other in which no questions are asked. "I was speaking to my tulpa yesterday and I got a response which said it really wanted to see me go on a walk. It must be thanks to the fact that I want to go on a walk and it's just my identity speaking my own internal desires." "I was speaking to my tulpa yesterday and I got a response which said it really wanted to see me go on a walk. I'm surprised that it would say that sort of thing, and they must enjoy when I'm out and about." While questioned and explained away, a tulpa will only behave within the limits of what you believe is reasonable. Your assumptions of how they should behave, as well as explanations of behavior quickly erode any potential independent actions which may occur. Random thoughts, surprise reactions, and so on, are quickly said to be false, fake, or otherwise invalid, and the control of what the tulpa does remains within your ownership. In the latter situation, the actions the mind comes up with for the tulpa go unquestioned, and this means that the mind's thoughts while thinking as the tulpa are the thoughts of the tulpa. The model has the power to pick it's own actions and you are left interpreting them rather than rationalizing and discrediting them. When you question the actions of your tulpa, the control of what the tulpa does is in your hands, and you have the agency. When that questioning is suspended, when you assume what your mind does is your tulpa, then the model is what decides what happens, removing the control from your direct influence. On reading this, you might assume that your best answer to this situation is to suspend all questioning and render all actions your mind takes under the scope of your tulpa as valid. This is something you can do. However, a lack of questioning is not likely to be a long term positive influence if you do not take steps to moderate it. Take for example a person with depression who has a tendency to insult or discredit themselves. Their mind, under the guise of the tulpa, speaks to how terrible they are and how much they don't deserve the good things they have. Responses like that should be explained away, not accepted. Agency, in this case, is something that can be carefully controlled. A tulpa's behaviors and reactions which are inappropriate can be invalidated and prevented from causing harm. Beyond that, attempt to remain unquestioning as to allow yourself should you want to experience a freely acting agent within your mind. Generating complex responses Assuming you've been following only this guide, you've been using your mind's ability to quickly generate thoughts in order to jumpstart the process of getting responses under your tulpa. This engine to produce thoughts is great, because it feels independent from your mind and is easy to kick into action, but it will often fail to produce thoughts which are more complex. While you may be able to hold a conversation with your tulpa using these sorts of responses, you are likely to notice that the responses you receive are inconsistent and lack thought. This can be solved by learning to listen to your tulpa think, allowing your tulpa to produce responses with the same engine of thought that your own idle thoughts derive from. Inside of your mind, your thoughts are likely running in a constant loop of self-evaluation. You have thoughts, you listen to those thoughts, and you think new thoughts based on what you did just a moment ago. Up to this point, you've likely never had thoughts associated with your tulpa fall under this loop. Instead, you likely consider almost all of the actions of the mind as yourself, and only the special cases where a thought is generated in association to your tulpa as not yourself. Due to this, when your mind sets about processing and understanding the context of a thought which fell under your tulpa, you experience it as yourself explaining and rationalizing why your tulpa did what it did. If you learn to sit back and allow this process to be associated with your tulpa instead of yourself, you should experience your tulpa being able to take a thought, look it over, and expand on it just as you do now. This process is similar to some forms of meditation where you learn to let your thoughts go wild without you. You may want to reference this sort of meditation if you end up having troubles or are curious about the topic. An important step in the ability to listen to your tulpa is the ability to prime your thoughts. Doing this involves being able to intentionally reproduce the state of mind you enter after you address your tulpa but before you get a response. As you become more and more practiced at normal communication with your tulpa, your familiarity with this state of mind and your ability to reproduce it should increase. Your end goal is to be able to get into this state of mind without asking a question or addressing your tulpa, and to be able to hold onto that state of mind for a long duration of time, or at least a minute or two. To start the process of hearing your tulpa think, you should seek a neutral space with a good number of things that can be observed or thought about. This could be a quiet living room filled with various decorations, or your bedroom at a peaceful time of day. Optimally, you want to be in some sort of situation in which there are lots of little things around from which your mind can think things like, "Wow this room is nice". While these things are not strictly necessary, the more opportunity for idle thought on the part of your mind, the better. To really begin, try to step back from your thoughts. Unfocus your eyes, stare at a boring wall or rest your head back, and try not to direct or control what you are thinking. After a moment of silence, you'll likely notice the ever-running engine of thought ticking away in the background. Topics tend to be left incomplete, and you'll find yourself picking and prodding at seemingly random sources to think thoughts about. It could be the details of the boring wall you are looking at, or something that happened through the day, or your opinions on this very guide. Whatever it is, once this idle thought engine is running without your active input, you should have a good sense of what it means to step back from your thoughts. Finally, attempt to do the above while priming your mind to think under the scope of your tulpa. Focus on them as you step back from your thoughts, and if you are lucky those idle thoughts which were once yours will start to either bounce back between your own sense of self and your tulpa, or hold steady in their new voice and cadence. Early on, you'll likely notice that you have a tendency to respond to your tulpa during this time, especially to serve as a way to compare and contrast your own thoughts with the primed thoughts that fall under your tulpa. Don't try too hard to supress this, just go with the flow and encourage your mind to speak as your tulpa wherever possible. Once your mind is primed to think as your tulpa you can start to look around the room you are in and focus on various objects which your tulpa may find interesting to comment on. As these thoughts come in, your aim is to observe that thought without commenting on it. You should be able to keep on priming your mind and start listening for the next thought. If you are lucky, you should see your mind thinking further thoughts under your tulpa, leading to your tulpa carrying on a narrative of thought without your intervention. As a very crude case study, imagine a tulpa whose main personality traits so far can be outlined as such: They grew up in a place where everyone was expected to sacrifice themselves for their community. They've been at odds with nature for a very long time, and wherever they lived has had a ton of flooding. Consider a situation in which your tulpa somehow ended up on the topic "Why are people arguing against building a flood wall on the river?". Rather than asking your tulpa what they think of these people, and getting a "That's selfish" response a moment later, you may notice something akin to the following while listening to your tulpa: "A person should always put the community above themselves." ... "The flood wall would help a ton of people" ... "What happens if it floods and people die?" Note that these responses aren't addressed to you, and are instead formatted in first person like your own thoughts when you consider a topic. This sort of running narrative is what you are looking to generate by learning to put yourself in the listening state of mind. As time passes, you should be able to apply this listening technique to questions, or when you are going about your day doing something mundane like shopping. With time and practice, it may well be possible to have this sort of listening state be a more common engine for your tulpa to produce thoughts than the earlier gap-fill engine taught in this guide. If all else fails, simply try to listen to your tulpa speak. Sometimes just doing what feels natural to you can be far more effective than any amount of advice that could be given here.
  9. You can create a custom stream and exclude forum games from the stream as to see all the serious stuff, I have a new "serious stream" that shows all unread posts in a handful of the forum's more on topic threads now, and that seems to be working well. 1) Activity -> my activity streams -> create new stream 2) under content types, check "Topics" then select the gear next to the icon 3) pick the forums you want to see from the box that pops up, and set up all the other settings (should be pretty self explanatory, just set them as you'd prefer) 4) once you create the stream it should show up under activity -> my activity streams -> custom streams 5) With a custom stream created, you can add it to your home screen with the following button (appears once you open your stream) Once that's checked it'll appear up in the top right of your forum and is easily accessed for daily post checking. I believe you can only check this for one stream, but I'm not sure about that.
  10. Happy new year, happy new forum.
  11. When a person appears to be particularly gullible, prone to "fantastically minded thinking", and/or appears to be very young or mentally ill, I tend to believe it's a good idea to warn them off. In general, I think you need a strong sense of reason and understanding of yourself before you start something like tulpamancy. Side effects of lacking this trait may result in: Escapism. Too many tulpas due to considering intrusive thoughts as tulpa. Hostile tulpa or tulpa created from negative intrusive thoughts. Tales of stories involving their tulpa that appear incredibly in depth or detailed and "fantastic" which mislead the average newcomer into expecting similar experiences. It also opens up the community to cult-like figures building up groups of people who aren't prone to critical thought and telling them what they want to hear, manipulating them, and so on and so forth.
  12. If you want to make a tulpa, you might want to be bored every once in a while. This may be pretty obvious all things considered, because people recommend meditation all the time and what I'm doing here is basically recommending that you take some time to meditate every day, but I think this is something a bit distinct from meditation as well. In your day-to-day life you are almost always engaged with something that is requiring your attention, the feedback loop of action and reaction goes from your action to the object you are working on be it a person or a computer or some music and then back to you. During this process a lot of people tend to get to a stage of thought where they don't really think of themselves in a third person perspective. There is no you when you are typing on a computer, or responding to what someone says, there are only your thoughts in the process of putting those thoughts into words. There is no you when you are heavily involved in a videogame, there is only the reactions you have in the moment to the game. This is clearly a problem for tulpa, because if there is no you in the first place or if there is no real focus on observing yourself then there is not going to be much room in your thoughts for a second self to start showing up. With this in mind, I think it may be beneficial to take some time out of your day to get to a point where your thoughts are largely focused on yourself. Get to a stage where you aren't doing anything but thinking and relaxing. Don't try to clear your mind, don't try to focus your thoughts on some goal or destination, don't attempt to "go with the flow". Instead, just sit in a quiet room and be, think about whatever you want, do whatever you want, just make sure that whatever you are doing or thinking about your thoughts are focused only within your head. No TV, no music, nothing that can take your focus out of yourself. In the purpose of this is not to increase your focus, or to help you think better, or to give you better brain waves. It isn't to meditate or build a skill. It is entirely for the purpose of giving you time in which you are thinking about yourself and existing with your own thoughts rather than thinking about something in front of you or something you are interacting with. I would guess that it would also be best not do this while laying in your bed or in a position associated with sleep, because that is how you fall asleep, and you are not trying to fall asleep. You don't want a peaceful mind, you want an active mind without a "thing" to focus on. I do not think this should be a time in which you only active force. That way it doesn't become something strictly associated with tulpa and you can have your tulpa existing in a context that is not purely associated with you trying to create them. Instead, you could use the moment to do all sorts of things as a part of your daily routine. The idea would be that when you are mulling about your thoughts your tulpa will have more room to interject and get involved with your conversation, unlike when you are strongly focused on something else. Additionally, it can just be fun to do. As a side note to this post, to those who are dealing with doubt on this topic, it probably isn't a big deal if your tulpa does not respond or does not exist in the moment when you are focused on things that are not yourself. A concept of self is something that takes time and effort to develop. To have a concept that is so strong that it remains in play when you are strongly focused on an activity is probably beyond which most will ever be able to accomplish. Don't get too antsy if your tulpa doesn't exist when you are busy, as it may well be true that you sometimes don't exist when you are busy as well.
  13. Jean is going for the ultimate cross site scripting attack. Convince the admins to put the js code in the page for you.
  14. One thing I would say is that I would probably explain your experiences with your tulpa being active while you are busy as an example of abstraction that lives on top of that word you don't want to say. So I'm less saying that those things are really happening in more saying that they are happening well enough that you may as well act as if they are and believe it. The fact that it may be confabulation is not impactful or meaningful to your day-to-day experiences, although I do believe it's important to keep a strong bead on the core drivers of your experience while you accept your experiences as valid and real. Or maybe I wouldn't say that it is only something like confabulation, because I think there's probably more to it than that, but I guess my whole point is that it doesn't matter or that this is a way to think about things that helps it not matter.
  15. Something I think is very significant for the topic of tulpamancy is the idea that a person can experience things which may not necessarily be happening in their head. These constructs, or abstractions, are something that I think are valuable to look for in tulpamancy. This is for two big reasons. The first is that abstractions enable experiences that we could not otherwise have. An example of this would be a tulpa that has to eat every day. Someone makes a tulpa and ends up thinking "hey my tulpa needs to eat", and every day they imagine sitting down with her tulpa and eating. If they don't do that the tulpa complains that they're hungry. Another example of an abstraction would be our sense of identity itself. The mind is a very complicated very nuanced machine, and boiling it down to any number of 'people' is simplifying and wiping clean a ton of the complexity of the thoughts we are generating every day. However, since all of our thoughts are reasonably connected and since we observe ourselves throughout the day it is convenient to simplify that process in the something that is easily understood and worked with. The second big factor for abstractions is that they enable us to understand and accept seemingly absurd statements or situations coming from people. I think it is clear that a tulpa does not need to eat, sleep, breathe, or do just about anything. There is no practical reason for it, because a tulpa exists inside of your head. However, we should be prepared when someone says that they have a tulpa that has to eat every day, gets glowing red eyes whenever they walk out in the sun, or any other unnecessary behavior. If we cast their experience through the lens of abstraction, we can look at them and we can say genuinely that we believe their experiences are valid. There's nothing wrong with a tulpa that has to eat or sleep, and there are tons of people who have experiences with tulpa which have no practical basis but yet are real fundamental things that are just part of what Tulpamancy is to a person. Any framework for understanding the practice needs to include all of these little variations to help people and experience Tulpamancy, exclude them and your explanations for this practice will be incomplete. Please keep in mind that I am giving terrible terrible examples of abstractions. There are people out there with wonderful and crazy awesome little behaviors and details to their tulpa's/wonderlands. Eating and sleeping are some of the most dull, boring, and generally uninteresting examples of what you can do with an abstraction. Looking at a person at a whole and trying to make sense of all of the abstractions they've built in their head leads into what I refer to as their internal mechanics. Some people may find that their mindset is a very sterile thing where the tulpa does not need to eat sleep or do just about anything at all. Another person may find that their tulpa has to sleep and eat all the time, will complain if they don't get enough sunlight and runabout in the day, and gets lonely if they haven't spoken to enough people on the outside world. A third person may find that their tulpa has to recharge every day by sitting on a wireless charger in the room. They may find that instead of needing to speak to people they need to interact with the computer for some number of hours of the day or go online. Each of these examples is an example of someone who has a different set of internal mechanics. The key idea to saying that you have internal mechanics is to say that you are going to have a bias towards a certain system of thought. That bias may change over time, but when you begin making a tulpa you need to keep in mind that you were going to have these biases and that when you begin forcing you were going to be discovering how you think as much as you are learning how to make a tulpa. So it is a fools errand to ask if a tulpa needs to sleep, if they will need to depends entirely on who you are and the way you think. The possibilities are immeasurable, and the different ways you can go about things are fascinating and inspiring. I think it is very important to consider this aspect of Tulpamancy, and even encourage it. Being involved in at least a little bit of world building and curiosity and imagination when you are dealing with Tulpamancy is a great way to keep people engaged and encourages people to love spending time with this practice. To throw that away because it "isn't real" throws the baby out with the bathwater. So sit back and relax, enjoy the breeze and accept that the people around you are having experiences that aren't drilled down into the nitty-gritty of reality. It's a lot a lot more fun that way.
  16. I used to think that there are two types of tulpa. Tulpa which are created through addition, and tulpa that are created through reduction. The basic idea was that a tulpa created through addition was created through the host thinking of their tulpa through the day, while a tulpa created through reduction was largely created through a host learning to reduce who they are in the scope of their mind to make room for them to consider themselves in a more basic level is more than one person. I was speaking to a number of people in a chat room a while back and I feel like that concept may need to be revisited. Instead of applying the idea of addition and reduction to the tulpas themselves I think it might be better to apply the idea of addition and reduction to the actual individual behaviors of the tulpa, rather than the tulpa as a whole. A very big clear example of an additive versus a reductive practice in tulpamancy would be the difference between switching and possession. When a person possesses they tend to experience themselves as moving, and the fact that their arm is moving on behalf of someone else. The tulpa is acting in addition to the host. This is opposed to switching, where the host steps back or totally redefines their sense of identity such that they feel that all of their actions and all of their thoughts no longer belong to themselves, but instead are the actions of their tulpa. In general an additive technique is when you do something that attempts to get your tulpa to act in response to or in the context of something you do. A reductive technique is when you step back from something you normally do or redefine your sense of identity during that normal activity in order to allow your tulpa to do that thing. I've seen a few people guess that "addition" and "reduction" may end up being a rough guesstimation for skill or progress, where a early tulpa is largely by addition whiel a weak tulpa is largely by reduction. I'm not super sure about this connection, myself. Both can be complicated, and I am sure that there are many who found that stepping back from their thoughts is far easier than adding on top of them because of the nature of keeping things in mind while you are busy doing other stuff. Overall, rather than saying that a tulpa is a "tulpa by addition" or a "tulpa by reduction, I think this concept is better used as a tool to understand where you are at and what you can change then it is a means for you to group yourself into one or another category. I would love to hear anyone's thoughts they might have on this concept, because this is all still very much up in the air and open to debate and speculation. I would also love to hear if anyone has any other possible examples of practices or behaviors which you've observed that might fit the model I have described in this post.
  17. There are a ton of things I could potentially talk about on the topic. But I only have a few minutes, so this is all I am going to say on this one: The biggest and oldest change for me was turning away from the word "placebo" used to define tulpamancy. A big part of my thought process in that was to describe the idea that a person essentially is fooling themselves into thinking the tulpa exists, when they really "don't exist". This changed in a few ways, albeit somewhat subtle ways. Nowadays, I like to think of tulpa as less a placebo and more as a set of habits and behaviors that all sort of intersect to form an experience. Where a placebo might be a thought summoned in an instant, a delusion you create and live, this alternative viewpoint puts a lot more credibility in tulpamancy as the experiences are built out of things you have to train yourself to do over time. Another big avenue of change within this has been the shift in my outlook on the things that tulpa do. Where before, should a person have had a tulpa that was out of control, I might have said "just stop thinking that is valid". That is something I no longer do, and I look at a lot of the things that drive tulpamancy as beyond immediate control. I think it's possible to, for example, have a tulpa with form, personality, and more, defined outside of the "host's" immediate control. Another big change has been my outlook on the intersection of things like depression and tulpamancy. I have, in the past, and to some extent in the present, always tried to discourage people in a bad place to make tulpa because of a two part fear. Firstly, that it would produce cult-like behaviors in that we are giving people an esoteric "cure' for their problems. Secondly, out of a belief that these people are hurting their lives by turning to escapism. I now tend to think more that these people are fine to make a tulpa, and that it can help them. However, I still fear the cult potential and believe a happy medium is to help those who discover tulpamancy and feel it might help them but, but to NEVER offer tulpamancy as a cure to their issues. This is something I am swinging back and forth on quite a bit, so I still have yet to find a good happy medium.
  18. I want to say that you need to take a lot of caution with this. A tulpa can help you out a lot in your life, that shouldn't be underplayed, but if you fail to keep a sound mind through the process tulpamancy can end up making things a lot worse as all your insecurities and worries are given voice.
  19. What is interesting is that you might have accidentally posted a data URL sort of thing where it's literally counting the image data as characters.
  20. I had less intent to focus on the independence of tulpa and more intent to focus on the nature of the thoughts a tulpa produces. What I am largely talking about, for example, would be less if you could create or think of an unexpected pun, but if you could unexpectedly form a "deep" opinion and express that deep opinion while operating "in the background". Lets imagine a tulpa responds to you reading a bit online with "I don't like that". This would be a simple thought. Meanwhile, a thought more akin to "I don't like this because this person is doing is repeating what they said in their last post.". My question is less one of independence and more the nature of tulpas who produce these sorts of complex thoughts. What seems to be common in the responses so far is that the tulpa doesn't think complex thoughts until they are "in awareness" and thinking with/along side of the host, or are switched. It is my guess that there are two layers to thought. The simple reactive thoughts, and the "conscious loop" that grabs onto and builds from those fast reactive thoughts. A tulpa is easily made to act randomly through simple reactive thoughts, but to engage them into more complex thoughts may require the abandonment of the "black box" model.
  21. Thanks to everyone for their input so far. It looks a lot to me like my thoughts are at least supported by some percentage of the experiences of the community, which makes me think it may be a good idea to move forward and put this sort of advice into a guide. The gap would be one of development, and I don't mean to necessarily imply that it happens to everyone, just to those who attempt to make a tulpa with a certain mindset. The gap would be when a person with said mindset hits the limitations of their mindset and has to change their mindset in order to make progress. If you imagine tulpamancy as a slowly progressing skill, it ceases to a halt once a person has a tulpa that can communicate simple thoughts and the person in question is trying to get their tulpa to have more complex ones. A complex thought would be akin to a multiple choice question. A simple thought would be something that can be quickly reacted to. A person saying "jump!" when they see something headed towards them is a simple thought. A person saying "Well, I've thought about the question you gave me, and while I do feel that X and Y, I also feel that X, so ultimately I am going to have to go ahead and W". Tulpas are much less commonly doing the latter sort of thing, while many tulpas get to the point of doing the former. Sorry if that still is not clear. I am not sure how else to explain things. The gap I propose is not necessarily something I believe will happen to everyone. I think that if you start with a mindset where you believe you will hear the tulpa as they think, the gap will never exist, but if you start with a mindset that the tulpa's thoughts *must* come from the background, then the gap will show up once you reach the limitations of thoughts that do not require re-examination.
  22. I have a bit of a guess about tulpas and complex thoughts. I know that many who make tulpa tend to have some level of success for a very long time, then tend to hit a brick wall. This brick wall is complex thought. A person has a tulpa who responds, appears to have a consistent personality and presence, and can be spoken to regularly. Then, all progress halts. The tulpa is not present through the day, does not think thoughts that are well founded and complex as the host's thoughts are, and is generally not fully realized. I have two theories on this gap, and this is one of them. My thoughts on this are as follows: Complex thoughts are different from simple thoughts. A simple thought can be created in an instant. A reaction to a stimulus, answering yes or no questions, or simple questions, based on a pre-existing base of knowledge. They come easily and do not require conscious engagement. Complex, thoughts, however, require a conscious loop. Making simple thoughts, examining them, modifying them, and applying them in concert with other simple thoughts. This conscious loop is what bars tulpa from thinking complex thoughts, if my guess is correct. A tulpa whose host has defined the tulpa as being a sort of black box whose thoughts must come from nowhere and feel as if they originated from another will have a tulpa who cannot engage in complex thoughts. However, a host who attempts to engage with tulpamancy and create a skill in which they can engage this "loop" in such a way that they identify their tulpa being the driver of it, can have a tulpa that has complex thoughts. Which brings me to my question for the community at large. I would like to hear some of your thoughts on this theory in contrast with your own experiences, if you do have a tulpa which thinks complex thoughts. Does the above theory seem to conform to your experiences, or not? Why so, in either case?
  23. http://blogs.discovermagazine.com/neuroskeptic/2016/12/08/are-we-split-brain/#.Wz1WubhOmUk I found this of interest and I figure you all might as well. I am generally skeptical of the idea that parallel processing is a thing. Namely, when people tend to try to do two "hard" tasks in parallel, they tend to swap rapidly between the two instead of doing both tasks at once. I imagine that this would largely be the case for things such as thought, reacting to the environment, and other "conscious" tasks. However, this article speaks of the brain doing two things at once, in at least some form. http://blogs.discovermagazine.com/neuroskeptic/files/2016/12/sasai.jpg[/img] "In other words, when the GPS voice was helping the participants to drive (“integrated task”), the brain ‘driving network’ and ‘listening network’ were acting in concert, with a high degree of functional connectivity. But when the drivers were listening to the radio show (“split task”), the two networks were largely independent – indeed, by one metric, which the authors call “integrated information“, they were completely seperate." The above is pretty self explanatory. The study says that if you listen to a radio show while driving your brain is doing two things at once. But if the radio show is a GPS then your brain is connecting the two tasks and sharing information between them, engaging everything as a "single" process. The post concludes with this: "I’m not sure these results are directly relevant to consciousness, though. We don’t know for sure whether (say) the “driving network” is responsible for our conscious experiences related to driving. It’s possible that there is a “consciousness centre” elsewhere in the brain (the prefrontal cortex or the precuneus, perhaps), that integrates input from lower-level brain regions such as the “driving network”. If so, surely the disconnected nature of the lower-level networks would not necessarily preclude a unified consciousness." Which, to be clear, is the author's opinion. A number of things could be concluded from this. Firstly, it opens up a lot of validity in my mind for the possibility that a tulpa could be a separate process in the brain. Although I remain skeptical of that simply because of all the evidence I have seen against the idea of parallel processing still leaves me thinking we just don't have the mental capacity for two conscious thought processes at once, it could explain there being a "simple-part" of a tulpa running. Not something "conscious', but something nonetheless acting on its own and not tied into by your conscious mind. Another thing it might imply is that the tulpa-process could be separate when it is not being thought of or interacted with, but then becomes "integrated" with the consciousness and unified into a single process during the act of communication or interaction. This is all neuroscience stuff, so it's honestly all up in the air, but I figured you might all like to read this and I am interested to see what you all might "hink about it.