alatars tulpa musings

8/9/2019 Alatars Tulpa Musings

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Alatar's Tulpa musings for newcomers _____________________

-Tulpae and mental disorders

-How the imagination creates concrete changes

-Self-Imposition

-Benefits of the tulpae

_____________________

Whenever people come across the concept of tulpae, their reactions vary. Some deny it outright, and

sometimes label it schizophrenia or some other mental disorder. Others are more curious and might

attempt to more objectively analyze the tulpa concept against their pre-existing beliefs, and could

even end up being tulpamancers themselves. A fe might realize that it!s all real, but ill not botherma"ing one. After all, tulpamancing does re#uire both notable effort and lifelong commitment.

$n this guide, or hatever this could be called, $ ould li"e to clear some things up. $t discusses the

mechanism behind self-imposition, the nature and use of imagination in creating concrete changes

in both the body and the mind, as ell as the relation beteen the tulpae and mental disorders. $n

the end, $ ill also list some possible benefits that the tulpae can bring into their creator!s lives,

though admittely this aspect has already been discussed thoroughly on the tulpa.info forums.

%hese musigs and theories aim to ease the necomers and possibly the more s"eptical people into

the orld of the tulpa phenomenon. %hat is, the "ind of fol"s ho might be "een to label the tulpa

phenomenon insanity or otherise preposterous. Whether it!s necessary to do this is debatable, but $

feel li"e &attempting to' explain certain mechanisms behind the tulpae, so that the neer users might

understand the phenomenon and some of it!s seemingly more controversial aspects a little better,

and hopefully ta"e their time to ma"e their on conclusions.

Some, if not all of these things may be obvious to some users, but $ ould still li"e to comprise this

file from a fe things $!ve learned and ould li"e to theorize on. (erhaps some of the readers learn

something ne, or maybe I ill learn something ne hen receiving criticism for hat $!ve ritten.

%hat ould be grand.

Tulpae and mental disorders

%here is no consensus on the exact mechanisms behind the creation of the tulpae, nor has science

yet gotten it!s fingers near this stuff. Some say that the %ulpa is a consciously created dissociative

identity disorder &)$)' and possibly some sort of a branch of it. *oever, the )$) theory sounds

unli"ely to me. %hat disorder is characterized by splintering and fragmentation of one!s identity,

rather than the creation of a separate personality. %hat is exactly hy, in +, the name of the

condition as changed from a multiple personality disorder into the dissociative identity disorder.

ery interestingly, the people ho suffer from )$) and ho have then created tulpae, have often

reported that the tulpa feels /much more separate/. A tulpa seems to, indeed, appear a controlled,

and much more separate a thing hen compared to this particular disorder.Others say &i.e. I made this up' that the mechanism is a remnant from the creation of

childhood imaginary friends that could, in some cases, perhaps have been tulpae themselves, rather



than completely imaginary. 0aybe this imaginary friends-mechanism is an evolutionary benefit in

itself, having alloed the child to play ith a thoughtform, learning more, practicing social

interaction and preparing, hich is exactly hat play is for, hether it comes to *umans or other

mammals. And later, this mechanism ould still remain, and could be used in order to create a tulpa

even after childhood.

Another claim is that tulpa is a form of schizophrenia. %his, according to my on experience

and that of the others, is far from the truth1 schizophrenia is mostly characterized by severedisturbance in logical train of thought, as ell as, sometimes, uncontrolled hallucinations. $ have

not heard of a single tulpa-ma"er ho ould have experienced a loss of control li"e this. 2ather, the

%ulpa appears to be more or less stable and controlled &not in a sense that you had to direct their

actions, but rather in a sense that they on!t just mess you up out of the blue', and does not distrupt

the individual!s ability to function in everyday life.

(ersonally, $ thin" that the creation of a tulpa and the mechanism behind it does not

necessarily have to be related to any phenomenon or disorder. 3ou simply give your unconscious,

automatic process an order, and it can fulfill it. With the help of your imagination, motivation and

daily tulpaforcing, this expectation is fulfilled and the tulpa can be created.

4ut how could mere imagination create a thing that is purpotedly another, separate

personality ith it!s on feelings, opinions, aareness and a desire to be alive5

How the imagination creates concrete changes

2esearchers from the 6leveland 6linic foundation in Ohio investigated the possibility of ho

mental excercise affects muscle groth. What they found out as that the muscles can be

strenghtened and toned through mental effort alone.

%hey split thirty young adults into three groups. %he first group imagined excercising the

muscles in their hand, the second group did the same ith their biceps, and the third control group

did not participate in the mental excercise at all. 02$ imagery as used in order to map the areas in

their brain that ere activated during the mental exertion, and 778 measurement as also

conducted in order to measure electrical brain ave activity triggered by the muscle exertion.

$t turned out that the mental contractions of the muscles produced electrical activity in the

brain, indicating that the muscles ere being or"ed. %he comparisons of strength in the hand

shoed increased strength in the participants ho practiced mental contractions. %he strenght in the

hand as increased by 9:; and the strength in the elbo and arm increased by +9 percent.

$n another study, a neuroscientist Alvaro (ascual-<eone divided a group of to-be pianists

into to. %he first group as only alloed to sit in front of an electric piano to hours a day for

five days, and only imagined both hearing a se#uence played, and playing it themselves. %he second

group actually played the music for to hours a day for five days. %he brains of both of the groups

ere mapped before the experiment, as ell as during and after it. 4oth of the groups ere then

as"ed to play the se#uence, and the accuracy of their performance as measured by a computer.4oth of the groups had learned to play the se#uence, and displayed similar brain map

changes. %he mental practice alone had produced the same physical changes in the motor system, as

actually playing the se#uence. 4y the end of the fifth day, the changes in the motor signals to the

muscles ere identical in both of the groups, and the imagination-group as as accurate as the

actual players ere on their third day.

Some people thin" that imagination and mental exercise are just tools of fantasy, perhaps

useful for the artists and the authors, but still just mere imagery. %hey may thin" that imagination is

only a ay to find solutions and tap into your unconscious inspiration, your personal ell of ideas.

*oever, there is also a more recent vie1 a vie based on the preliminary evidence that

imagination can create concrete changes, not only in the act of learning practical things, but also on

the level of your body and it!s muscles for example.When you understand hat the imagination is capable of, you might no see that the tulpa

phenomenon is perhaps not a /far-fetched/ thing after all. %he poer of imagination can create a



separate personality, an independent consciousness inside your brain, much the same ay as you are

an independent consciousness in your brain yourself. $t!s parallel processing, li"e a virtual box in

the computer, running a separate operating system on the same hardare. $t!s not magic, it!s not

mystical, it!s ho the human brain works. And that, in my opinion, ma"es it all the more interesting.

Self-Imposition

3ou probably "ne this already, but you are living inside a simulation.

When the brain ta"es in stimulation, regardless of hether the stimulation is visual, audial or any

other, it comes in as similar nerve impulses and is decoded by the brain. %he orld itself contains

neither colors nor sounds, for example. %he brain can differentiate beteen different avelenghts of

light for survival, and e see them as colors. %he brain can decode the changes in the air pressure as

sound, but neither colors nor sound exist in the nature. %he brain ta"es in this stimulation and

decodes it through a series of nerve impulses, functioning a bit li"e the morse code. 4ased mainly

on this outside stimulation, the brain creates an almost real-time simulation of the outside orld.

%his is exactly hy hallucinations are possible1 in addition to the outside stimuli, the brain

can also create it!s on. (ractically all "inds sensations can be created by the brain alone, exceptmaybe a strong feeling of pressure hich ould re#uire a physical object. $n addition, your visual

system shuts don and is reactivated about three times a second, henever you automatically

observe your surroundings. %hat!s ho it or"s. *oever, your vision seems smooth and normal.

%his is, again, because the brain fills the gaps ith simulation for your convenience. 4ut this much

is common "noledge.

*oever, hat some people seem to sometimes forget is this= the almost real-time

simulation created by your brain is fully three-dimensional. When you impose your tulpa in the

/real space/, you don!t impose them in the real space. 3ou impose it into your simulation of the real

orld, that is affected by both the decoded stimulation coming from the real orld, and the

stimulation created by the brain alone, ithout outside stimuli.

%his is here the self-imposition comes in. %he self-imposition is essentially a very

controlled out-of-body experience1 hen you renounce the control of your body and become self-

imposed, you can freely move in the three-dimensional simulation created by your brain, just li"e

your tulpa can. Or just li"e any thoughtform or hallucination could exist anyhere in this simulated

field of vision as an illusory form. An out-of-body experience is, therefore, not an out-of-body

experience, but an illusion of being out-of-body. %he only difference beteen moving around in a

dream, and moving in this simulation in the a"ing life &as a sitched tulpa yourself' is that the

latter is based on the outside stimulation of the real orld. And hen self-imposed, you can only

see here the eyes of the body are seeing, everything else is fuzzy and confusing. 2egardless of

ho this /out-of-body/ experience, the self-imposition, feels, you are still limited by your brain.

$t might seem incredible that you could seemingly al" outside your on body, and theclaims of self-imposition are indeed the "ind of thing that some necomers may find too

preposterous to be real. 4ut it!s all really explainable by the basics of the function of the *uman

brain, and the strong illusions that it can be used to create.

alatars tulpa musings

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