Exploring Mysticism and Parapsychology. This blog is also an attempt to promote awareness of a Modern Universal Paradigm known as Multi-Dimensional Science. It offers a "Scientific" testable Hypothesis for a more "objective" understanding of claimed Psychic and Spiritual Phenomena. A link to this subject should be found on this page or alternatively it can be found easily via a word search.Please note that the Internet articles here may not always reflect the views of the Blogger.
Nonphysical entities that exist in the mental or astral plane and are created purely from thought. Every thought generates vibrations in the aura's mental body, which assumes a floating form and colors depending on the nature and intensity of the thought. These thought-forms are usually seen by clairvoyants and may be intuitively sensed by others. Theosophists and clairvoyants place thought-forms in three classifications: the image of the thinker; an image of material object associated with the thought; and an independent image expressing the inherent qualities of the thought. Thoughts of a low nature, such as anger, hate, lust and greed create thought-forms that are dense in color and form. Thoughts of a more spiritual nature generate forms possessing a greater purity, clarity and refinement.
Thought-forms can be directed towards anyone, but to be effective they must latch onto similar vibration form the other person's aura. If they are unable to do so, they can boomerang back to the sender. Thus, one who directs evil toward another runs the risk of having it return.
Tulpas, also known as thoughtforms are frequently used in ceremonial or chaos magick.
A tulpa is the given name to anything formed through the meditation (focusing) of an idea. The theory is that if you meditate hard enough on an idea, it will materialize. Tibetan monks practice this often, and teach it as part of their learning. Tulpa do not have to be live-creatures but can also be inanimate objects, animals, furniture, or creatures. There is a theory that the entire universe was made through tulpa meditation.
A tulpa is hard to define, as anything could possibly be a tulpa. While the idea is still being focused on, the object or creature may change & morph into different forms as the idea itself changes. Tulpa can only be destroyed by eliminating the thought (if the tulpa is not yet formed properly), or the diluting the concentration of the thought, then destroying the object or creature.
Interestingly, Mordechai Murdoch appeared to fit standard chaos magick practice for accidental creation of a 'Servitor' from a sigil, and appeared to be working its way up to an 'Egregore' (see: The Fluid Continuum).
A tulpa has been theorized as the cause of a case by Sam and Dean on three subsequent occasions. The first being in 8.08 Hunteri Heroici, when cartoon physics begin to manifest in the real world; it is later revealed to be due to a elderly psychokinetic by the name of Fred Jones who had begun to lose control of his abilities because of his deteriorating cognitive faculties. The second incident was during 9.15 #THINMAN when Dean accuses the Ghostfacers of cooking up the legend of Thinman with a tulpa. Finally, in 10.05 Fan Fiction, the Greek goddess Calliope conjured a scarecrow which Dean assumed to be a tulpa brought upon by a Supernatural play's dedicated contributors. – Pad of Definitions (1.06 Skin (episode)), Official Website
Tulpa (Tibetan: སྤྲུལ་པ, Wylie: sprul-pa; Sanskrit: निर्मितnirmita[1] and निर्माणnirmāṇa;[2] "to build" or "to construct") also translated as "magical emanation",[3] "conjured thing" [4] and "phantom" [5] is a concept in mysticism of a being or object which is created through sheer spiritual or mental discipline alone. It is defined in Indian Buddhist texts as any unreal, illusory or mind created apparition.
According to Alexandra David-Néel, tulpas are "magic formations generated by a powerful concentration of thought." It is a materialized thought that has taken physical form and is usually regarded as synonymous to a thoughtform.[6]
One early Buddhist text, the Samaññaphala Sutta lists the ability to create a “mind-made body” (manomāyakāya) as one of the "fruits of the contemplative life". Commentarial texts such as the Patisambhidamagga and the Visuddhimagga state that this mind-made body is how Gautama Buddha and arhats are able to travel into heavenly realms using the continuum of the mindstream (bodhi) and it is also used to explain the multiplication miracle of the Buddha as illustrated in the Divyavadana, in which the Buddha multiplied his emanation body ("nirmita") into countless other bodies which filled the sky. A Buddha or other realized being is able to project many such "nirmitas" simultaneously in an infinite variety of forms, in different realms simultaneously.[7]
The Indian Buddhist philosopher Vasubandhu defined nirmita as a siddhi or psychic power (Pali: iddhi, Skt: ṛddhi) developed through Buddhist discipline, concentrative discipline and wisdom (samadhi) in his seminal work on Buddhist philosophy, the Abhidharmakośa. Asanga's Bodhisattvabhūmi defines nirmāṇa as a magical illusion and “basically, something without a basis”.[8] The Madhyamaka school of philosophy sees all reality as empty of essence, all reality is seen as a form of nirmita or magical illusion.
Tulpa is a spiritual discipline and teachings concept in Tibetan Buddhism and Bon. The term “thoughtform” is used as early as 1927 in Evans-Wentz' translation of the Tibetan Book of the Dead. John Myrdhin Reynolds in a note to his English translation of the life story of Garab Dorje defines a tulpa as “an emanation or a manifestation.”[1]
As the Tibetan use of the tulpa concept is described in the book Magical Use of Thoughtforms, the student was expected to come to the understanding that the tulpa was just a hallucination. While they were told that the tulpa was a genuine deity, "The pupil who accepted this was deemed a failure – and set off to spend the rest of his life in an uncomfortable hallucination."[9]
The term is used in the works of Alexandra David-Néel, a Belgian-French explorer, spiritualist and Buddhist, who observed these practices in 20th century Tibet. Alexandra wrote that “an accomplished Bodhisattva is capable of effecting ten kinds of magic creations. The power of producing magic formations, tulkus or less lasting and materialized tulpas, does not, however, belong exclusively to such mystic exalted beings. Any human, divine or demoniac being may be possessed of it. The only difference comes from the degree of power, and this depends on the strength of the concentration and the quality of the mind itself.”[10]
Alexandra also wrote of the tulpa's ability to develop a mind of its own: “Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb.”[11] Alexandra claimed to have created a tulpa in the image of a jolly Friar Tuck-like monk which later developed a life of its own and had to be destroyed.[12] Alexandra raised the possibility that her experience was illusory: “I may have created my own hallucination.”
A thoughtform is the equivalent concept to a tulpa but within the Western occult tradition. The Western understanding is believed by some to have originated as an interpretation of the Tibetan concept.[6] Its concept is related to the Western philosophy and practice of magic.[13]
In recent years, a subculture has formed online who create hallucinations or imaginary friends which they call tulpas. Most such people do not believe that there is anything supernatural about tulpas. A number of web sites explain the methods people use to create tulpas of this sort.[14][15][16][17]
Chidambaram Ramesh, an Indian author and researcher, has mentioned in his book "Thought Forms and Hallucinations" that the creation of thought forms and other mental entities like Tulpa etc., is the result of holographic mind processing.[further explanation needed]
^ Jump up to: abDorje, Garab (1996). The Golden Letters: The Three Statements of Garab Dorje, the First Teacher of Dzogchen, Together with a Commentary by. Snow Lion Publications. p. 350. ISBN978-1-55939-050-7.
Jump up ^Rinbochay, Lati; Rinbochay, Denma Lochö; Zahler, Leah (translator); & Hopkins, Jeffrey (translator) (1983, 1997). Meditative States in Tibetan Buddhism. Somerville, Mass.: Wisdom Publications. ISBN 0-86171-119-X. p.188.
Jump up ^DeWitt Garson, Nathaniel. Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra
Jump up ^David V. Fiordalis, Miracles and Superhuman Powers in South Asian Buddhist Literature
Jump up ^Ulrich Timme K RAGH, All Mind, No Text – All Text, No Mind Tracing Yogācāra in the Early Bka' brgyud Literature of Dags po
^ Jump up to: abCampbell, Eileen; Brennan, J.H.; Holt-Underwood, Fran (February 1994). Body Mind & Spirit: A Dictionary of New Age Ideas, People, Places, and Terms. Tuttle. ISBN0-8048-3010-X.
Jump up ^David V. Fiordalis, Miracles and Superhuman Powers in South Asian Buddhist Literature, pg 125
Jump up ^David V. Fiordalis, Miracles and Superhuman Powers in South Asian Buddhist Literature, pg 130
Jump up ^Dolores Ashcroft-Nowicki; James Herbert Brennan (2001). Magical Use of Thought Forms: A Proven System of Mental & Spiritual Empowerment. Llewellyn Worldwide. ISBN978-1-56718-084-8.
Jump up ^Alexandra David-Néel, Magic and Mystery in Tibet, 1929, pg 115
Jump up ^Alexandra David-Néel, Magic and Mystery in Tibet, 1929, pg 283
Jump up ^Marshall, Richard (1990). Mysteries of the Unexplained. Readers Digest Association. ISBN0-89577-146-2. Page 176 describes Alexandra David-Néel's experience, as recalled in her 1929 published book Magic and Mystery in Tibet.
Jump up ^David Michael Cunningham; Amanda R. Wagener (2003). Creating Magickal Entities: A Complete Guide to Entity Creation. Egregore Pub. ISBN978-1-932517-44-6.
