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Tulpa (Wylie: sprul-pa ; Sanskrit: निर्मित nirmita and निर्माण nirmāṇa ; "to build" or "to construct") is a Vajrayana, Bonpo and Tibetan Buddhist upaya concept, discipline and teaching tool. The term was first rendered into English as 'Thoughtform' by Evans-Wentz (1954: p. 29):

Inasmuch as the mind creates the world of appearances, it can create any particular object desired. The process consists of giving palpable being to a visualization, in very much the same manner as an architect gives concrete expression in three dimensions to his abstract concepts after first having given them expression in the two-dimensions of his blue-print. The Tibetans call the One Mind's concretized visualization the Khorva (Hkhorva), equivalent to the Sanskrit Sangsara; that of an incarnate deity, like the Dalai or Tashi Lama, they call a Tul-ku (Sprul-sku), and that of a magician a Tul-pa (Sprul-pa), meaning a magically produced illusion or creation. A master of yoga can dissolve a Tul-pa as readily as he can create it; and his own illusory human body, or Tul-ku, he can likewise dissolve, and thus outwit Death. Sometimes, by means of this magic, one human form can be amalgamated with another, as in the instance of the wife of Marpa, guru of Milarepa, who ended her life by incorporating herself in the body of Marpa."

In this quotation, "Sangsara" is an alternate English orthographic representation of "Saṃsāra", where ṃ denotes a nasalisation in the pronunciation, and therefore rendered "ng". Khorva, Tulku, Milarepa, Marpa and the illusory body are mentioned. In Buddhist phenomenology, "appearances" and "phenomena" are English renderings of "dharmas" (Sanskrit). The mindstream communion affected by the wife of Marpa in the abovementioned quotation, is an ancient mode of 'mind transmission' (Tibetan: dgongs brgyud ) or 'empowerment' (Tibetan: dbang bskur ) in the Himalayan traditions, documented in the folklore and anthropological studies of Himalayan and Siberian Shamanism. The Russian Psychiatrist Olga Kharitidi published her direct experience of this phenomenon in the Altay Mountains, where a shaman merged a stream of his consciousness continuum or 'spirit' with hers. This phenomenon is a variation of the spiritual discipline of 'Phowa' (Tibetetan: 'pho ba) and is often rendered as 'spirit possession' within English anthropological discourse.

In mysticism a tulpa is the concept of a being or object which is created through sheer willpower alone. It is a materialized thought that has taken physical form and is usually regarded as synonymous to a thoughtform.

The term comes from the works of Alexandra David-Neel, who 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.

The tulpa phenomenon is vindicated through the Consciousness-only Doctrine first propounded within the Yogacara School and is part of the Mahayoga discipline of the 'Generation Stage' (Wylie: kye rim ; Sanskrit: utpatti-krama ) , Anuyoga discipline of the 'Completion Stage' (Wylie: dzog rim ; Sanskrit: saṃpanna-krama ) and the Atiyoga perfection of effortless 'unification of the Generation and Completion stages' (Wylie: bskyed rdzogs zung 'jug ).

Nomenclature, etymology and orthography

  • A similar orthographic and phonemic construction in Tibetan is 'phrul which has the various meanings: magic, miracle, black art, emanation, jugglery, trick, magical illusion, conjuring, manifestation.
  • Another term that may be rendered "thoughtform" is 'yilu' (Tibetan: yid lus ). 'Yidam' (Tibetan: yi dam ) are tulpa.

Introduction

Vajranatha (1996: p. 350) in a note to his English translation of the life story of Garab Dorje defines a Nirmita thus:

A Nirmita ( sprul-pa ) is an emanation or a manifestation. A Buddha or other realized being is able to project many such Nirmitas simultaneously in an infinite variety of forms.

Thoughtform may be understood as a 'psychospiritual' complex of mind, energy or consciousness manifested either consciously or unconsciously, by a sentient being or in concert. In the Dzogchen view, accomplished thoughtform of the kye-rim (Tibetan) mode are sentient beings as they have a consciousness field or mindstream confluence in a dynamic of entrainment-secession and organization-entropy of emergent factors or from the mindstream intentionality of progenitor(s). Thoughtform may be benevolent, malevolent or of complex alignment and may be understood as a 'spontaneous or intentional manifestation' or 'emergence' (Tibetan: rang byung ) of the 'Five Pure Lights' (Tibetan: 'od lnga ). The Five Pure Lights may be understood as the 'radiance' (Tibetan: 'od ) or Clear Light (Tibetan: 'od gsal ) substrate of 'mindstream' (Tibetan: sems rgyud ) and the base or root 'dimensionality of all dharmas' (Sanskrit: dharmadhatu ) of Nirvana and Samsara. The mindstream is an entwining or confluence of the 'Eight Consciousnesses' (Tibetan: rnam shes tshogs brgyad ). Therefore, the Five Pure Lights are the 'root' (Tibetan: gzhi ) of the Western scientific conceptions of matter and energy. From the Dzogchen perspective energy is nondual to 'spiritual energy' or 'vital force' (Tibetan: rlung ). For the human species, defined in Traditional Tibetan medicine as the class of entities which holds a human 'la' (Tibetan: bla ), the Five Lung are direct homologues of the Five Pure Lights.

Professor H. H. Price, an Oxford philosopher and parapsychologist, held that once an idea has been formed, it "is no longer wholly under the control of the consciousness which gave it birth" but may operate independently on the minds of other people or on physical objects. It is contended that a meme is not a thoughtform, unless it is sentient. Though, memetic theory may be deemed an informative correlation to thoughtform phenomena.

History

Tulpa

Tulpa (Tibetan: sprul ba ; Tibetan: sprul pa where "sprul" holds the semantic field: "emanate", "manifest" and "pa" is a functional postposition employed to build nouns from verbs) is Tibetan for what has been rendered as "thoughtform" in English. Another similar orthographic and phonemic construction in Tibetan is 'phrul which holds the semantic field: magic, miracle, black art, emanation, jugglery, trick, magical illusion, conjuring, manifestation.

Another term that may be rendered "thoughtform" is 'yilu' (Tibetan: yid lus ). 'Yidam' (Tibetan: yi dam ) are tulpa. The concept of "tulpa" is vindicated in the Consciousness-only Doctrine first propounded within the Yogacara School. The doctrine is entwined with the doctrine and lineage of the Mindstream and may even have ancient roots and antecedents in Bonpo traditions, Himalayan and Asian shamanism evident in Tibet, Bhutan, India, Nepal, Tuva, Mongolia, Russia and China.

A tulpa is, in Tibetan mysticism, a being or object which is created through willpower, visualisation, attention and focus, concerted intentionality and ritual. In other words, it is a materialized thought that has taken physical form.

There are... apparitions that make public appearances. Some of these are said to be the perceptible double—the etheric counterpart—of a living person who is undergoing an out-of-body experience. Even more mysterious are the externalized perceptible manifestations of something whose existence originated in the mind of its creator by virtue of that person's incredible powers of concentration, visualization, and other, more occult, efforts of the mind. In Tibet, where such things are practiced, a ghost of this kind is called a tulpa . A tulpa is usually produced by a skilled magician or yogi, although in some cases it is said to arise from the collective imagination of superstitious villagers, say, or of travelers passing through some sinister tract of country.— Mysteries of the Unexplained , 1990, Reader's Digest Association Inc. page 176

The tulpa concept was brought to the West in the 19th century by Alexandra David-Néel, who 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. There is a teaching story inherent in Néel's experience as it is evocative of the English rendering of the famous instruction of Zen Master Lin Chi: "If you meet the Buddha on the road, kill him." Just as the 'mandala' (Tibetan: dkyil 'khor ) is created and also destroyed. The 'destroying' or "blowing out" of the kye-rim stage is the completion of the dzog-rim ; yielding an integration, an iteration of the mindstream, a communion.

Freeman (c2007: unpaginated) in his musings on dragons and Fortean   phenomena, tentatively explores tulpas and thoughtforms in relation to worship and fear; energetic reciprocity and lifecycle; and 'spirits of place' (Latin: genius loci ):

Areas of intense Fortean phenomena are called window areas. Many of them were places of former religious importance that have now waned or fallen from use. Could the worship or occult use of an area over hundreds of years create a sort of artificial life form? Something that fed on the w

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