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  159. <div class="typeText article">
  160.         <h1>Tulpanomicon Ver. 0.1.3</h1>
  161.         <h1>By: Affine</h1>
  162.  
  163.  
  164. <p>The following document attempts to be a complete reference to the art
  165.  of Tulpamancy. Any reader should acknowledge that the content
  166. represented here may reflect the personal views of the author. While an
  167. attempt was made while writing to avoid personal bias, such action is
  168. often inevitable and therefore unavoidable. Any offensive or
  169. misrepresentative content may be disputed with the author at any time.
  170. Respect of the reader’s personal choices has been considered, regarding
  171. the use of this document; as it is educational and informative. The
  172. reader however will remain responsible for actions taken on behalf of
  173. its contents. This document will make reference to the reader as
  174. “Reader”, “Tulpamancer” or “The Host”.</p>
  175.  
  176. <p><strong>Note: This guide does not cover the subject of&nbsp;</strong>possession<strong>&nbsp;yet. Information on the subject is still being compiled, and will be delivered in a timely manor.</strong></p>
  177.  
  178. <blockquote>
  179. <h3>“<em>May the force be with you.</em>” - A Tulpamancy Joke</h3>
  180. </blockquote>
  181. <p></p>
  182. <h1>Tulpa</h1>
  183. <p>A tulpa, in the context of the&nbsp;Tulpanomicon, will refer to the
  184. creation of a being sovereign of ones own thought; capable of thinking
  185. for itself, expressing humanity, and having independent feelings and
  186. emotions; as any human lives and experiences. Tulpas can be used as a
  187. powerful learning tool, in subjects of interest, or in learning about
  188. oneself. They can also prove to be effective companionship, in more than
  189.  one way. Do not let this be the only motive in creating a tulpa
  190. however. There are many things a potential host needs to learn before
  191. creating a tulpa. This guide attempts to cover as much of the creation
  192. and maintenance principles for newer tulpamancers. Therefore, reference
  193. to this guide is encouraged to address many of the problems hosts will
  194. encounter during their experience.</p>
  195.  
  196. <h2>Tulpa Defined</h2>
  197. <p>In proper definition, a&nbsp;Tulpa&nbsp;is a reference from Tibetan
  198. Buddhism, a concept “to build” or “to construct”. Directly translated
  199. from Tibetan texts, the concept of the word is still retained as
  200. “magical emanation”, “conjured thing”, and “phantom”. Tulpamancy is a
  201. concept in which a being or object in created through the use of pure
  202. mental thought. In Eastern Indian Buddhism, the concept evolved to
  203. describe any unreal, mind created apparition or illusion. It is the
  204. physical aspect of a thought that has been made real in ones own mind
  205. through the use of willfully controlled hallucination. The word tulpa is
  206.  often used in conjunction with the word “thoughtform”. While outside of
  207.  this text “tulpa” and “thoughtform” may be used interchangeably, this
  208. guide will tend to use “thoughtform” to describe a tulpa concept, and
  209. “tulpa” will refer to a sentient entity independent of the host.</p>
  210.  
  211. <h2>About the Terminology</h2>
  212. <p>As the reader may have already noticed, there is an overwhelming
  213. amount of terminology in the community related to tulpamancy. This is
  214. not an attempt to confuse new people. It is here to help make sense of
  215. the complex and diverse material related to the subject. The terminology
  216.  acts only as an attempt to standardize communication about the subject
  217. to direct the flow new ideas and theories in a productive and
  218. informative manner. The following is a short glossary the contains some
  219. very generalized definitions, and the concepts that they express.</p>
  220.  
  221. <h2><span class="Apple-tab-span"></span>Cognitive Dissidence</h2>
  222. <p>(n.)&nbsp;<strong>the state of having inconsistent thoughts, beliefs,
  223.  or attitudes, esp. relating to behavioral decisions and dramatic
  224. attitude change</strong></p>
  225. <p>Describes a potential situation in which a tulpa may obsess over an
  226. existential quandary, that will cause it harm or permanent psychological
  227.  damage. In general, a state of cognitive dissidence will cause a great
  228. amount of stress or confusion in any conscious entity, including the
  229. host. Therefore, it should be avoided.</p>
  230.  
  231. <h2>Dissolution</h2>
  232. <p>(v.)<strong>&nbsp;the closing down or dismissal of an assembly, partnership, or official body</strong></p>
  233. <p>In the case of this guide, will refer to the destruction, or closure of a tulpa-host relationship.</p>
  234.  
  235. <h2>Existential Quandary</h2>
  236. <p>(n.)&nbsp;<strong>a state of perplexity or uncertainty of an entity over what to do in a difficult situation of, or relating to, its own existence</strong></p>
  237. <p>These kind of quandaries can occur in any person at any time. Often
  238. when one thinks about their purpose in life or of their existence.
  239. Sometimes, this can occur with the realization that one does not have an
  240.  afterlife, meaning that their existence is only for a brief period, and
  241.  thus meaningless; or that there is an afterlife, so temporal existence
  242. is meaningless for the reason that it there is an eternal life without
  243. pain after this one. Religion is often, at a basic level, an attempt to
  244. mitigate the psychological impact of considering such existential
  245. quandaries.</p>
  246.  
  247. <h2><span class="Apple-tab-span"></span>Host</h2>
  248. <p><span class="Apple-tab-span"></span>(n.)<strong>&nbsp;an animal or plant on or in which a parasitic or commensal organism lives</strong></p>
  249. <p>Terminology in the tulpa community refers to the creator of the tulpa
  250.  as; the host. Where the tulpa would be considered a commensal organism
  251. the feeds from the available unused resources of the human mind to
  252. perform background operations or tasks beneficial to the host or itself.</p>
  253.  
  254. <h2>Imagination</h2>
  255. <p>(n.)&nbsp;<strong>the faculty or action of forming new ideas, images or concepts of external objects not present to the senses</strong></p>
  256. <p>A more rigorous version of the childhood “active imagination”
  257. definition that people have grown accustomed to. In the art of
  258. Tulpamancy, it would be best to take the above definition of imagination
  259.  to heart. As it will be the only tool used to propagate its success.</p>
  260.  
  261. <h2><span class="Apple-tab-span"></span>Imposition</h2>
  262. <p><span class="Apple-tab-span"></span>(v.)<strong>&nbsp;the action or process of imposing something or of being imposed</strong></p>
  263. <p>The act of using the mind of the host to stimulate the senses
  264. artificially, through the use of self-induced hallucination, in order to
  265.  experience the thoughtform with use of the senses.</p>
  266.  
  267. <h2>Mindseye</h2>
  268. <p>(n.)&nbsp;<strong>the mental faculty of conceiving imaginary or recollected scenes&nbsp;</strong>(alt: Mind’s Eye)</p>
  269. <p>A place within the mind of the host where scenes are experienced
  270. without input from the sensory organs of the body. Within the mindseye, a
  271.  host is capable of hearing or seeing a thoughtform. with use the
  272. imagination.</p>
  273.  
  274. <h2><span class="Apple-tab-span"></span>Mindsvoice</h2>
  275. <p>(n.)&nbsp;<strong>an inner feeling or voice viewed or experienced as an entity separate from ones own typical behavior&nbsp;</strong>(alt: mindvoice, conscience)</p>
  276. <p>The use of the mindsvoice (often mindvoice), is in the opposition to
  277. the conscience people are used to hearing on a daily basis. A mindvoice
  278. will typically appear as having a different overall sound, tone, and
  279. pitch from the voice of the “super-egoial” voice of conscience or
  280. reason. This voice is the voice of the tulpa when speak directly to the
  281. host, and another person would. Alternative examples may include;
  282. mindstouch, mindseye, mindstaste, mindssound, and mindssmell. Where
  283. mindssound would be different from mindsvoice in the way that hearing a
  284. sound is different than making a sound.</p>
  285.  
  286. <h2>Narration</h2>
  287. <p>(n.)&nbsp;<strong>the action or process of narrating a story</strong></p>
  288. <p>In the realm of tulpamancy, narration is the act of creating dialogue
  289.  between a tulpa and host. This can be in any form of communication, but
  290.  often describes communication to the tulpa from the host with the use
  291. of the host’s mindvoice. This definition has recently been used to
  292. describe all tulpa-host communication during forcing.</p>
  293.  
  294. <h2><span class="Apple-tab-span"></span>Parroting</h2>
  295. <p><span class="Apple-tab-span"></span>(v.)<strong>&nbsp;to repeat mechanically a sound or series of sounds</strong></p>
  296. <p>Parroting, in the realm of Tulpamancy, is the repeating of a tulpa’s
  297. speech aloud or within the mindseye in order to set the mindvoice or
  298. personality of the tulpa in a standardized and controlled way.</p>
  299.  
  300. <h2><span class="Apple-tab-span"></span>Puppeting</h2>
  301. <p>(v.)&nbsp;<strong>to take control, to follow example as a model, be
  302. reminiscent of, or to share characteristics, in a close parallel or in
  303. repetition of an idea, feeling, style, or event</strong></p>
  304. <p>Puppeting in Tulpamancy is the similar to the act of parroting a
  305. mindvoice for the Tulpa to acclimate to using. However, puppeting refers
  306.  to biomechanical motion of the Tulpa within the mindseye. This is in
  307. order to construct a body language personality, and to reinforce desired
  308.  mannerisms expressed by the tulpa or thoughtform.</p>
  309.  
  310. <h2>Sentience</h2>
  311. <p>(n.)&nbsp;<strong>the ability to feel, perceive, or to experience subjectivity</strong></p>
  312. <p>Sentience is the starting goal to reach for any tulpamancer. Once, a
  313. tulpamancer’s tulpa has achieved true sentience, the ability to think,
  314. react, and feel input; the sentient tulpa may not have developed
  315. “self-actualization” or the fact that it is a singular intelligence
  316. apart from its host. Therefore, sentience does not necessarily mean free
  317.  will. While free will is always good, a host may need to restrict the
  318. effect of the tulpa executing its acts of freedom within its
  319. environment. Laws and “mental barriers” can be used to mitigate a
  320. tulpa’s actions.</p>
  321.  
  322. <h2>Servitor</h2>
  323. <p>(n.)&nbsp;<strong>a person who serves or attends on a social superior</strong></p>
  324. <p>A servitor is a tulpa that serves the exclusive purpose, of being a
  325. drone of the tulpamancer. For some cases, this may be a desired outcome.
  326.  However, in the general scheme of things, a servitor is a slave
  327. thoughtform under the will of its master; the host. Creating a servitor
  328. can be due through intentionally forcing one, and is used often as a
  329. dissolution technique.</p>
  330.  
  331. <h2><span class="Apple-tab-span"></span>Thoughtform</h2>
  332. <p>(n.)<strong>&nbsp;a combination of presuppositions, imagery, and
  333. vocabulary current at a particular time or place and forming the context
  334.  for thinking on a subject</strong></p>
  335. <p>A subset of Tulpa that may refer to a tulpa, or an incomplete Tulpa that has yet to develop sovereign sentience.</p>
  336.  
  337. <h2><span class="Apple-tab-span"></span>Tulpa</h2>
  338. <p>(n.)<strong>&nbsp;derived from the Tibetan concept</strong>&nbsp;”to build”&nbsp;<strong>or</strong>&nbsp;”to construct”;&nbsp;<strong>translated directly as</strong>&nbsp;”magical emanation”&nbsp;<strong>or</strong>&nbsp;”conjured thing” (alt: tupper[s])<strong>&nbsp;(plu.) tulpae, tulpas, tulpa</strong></p>
  339. <p>A thoughtform that has evolved to develop sovereign intelligent
  340. thought, or sentience. A tulpa may or may not have enveloped a feeling
  341. of “free will” or “actualized self identity”, which is a primary
  342. difference between sovereign sentience and semi-sentience. A tulpa is
  343. entirely sentient and in control of its opinions, feelings and
  344. movements. The plural “tulpas” is used in the&nbsp;Tulpanomicon, though
  345. “tulpa” and “tulpae” is present in many other texts.</p>
  346.  
  347. <h2><span class="Apple-tab-span"></span>Wonderland</h2>
  348. <p><span class="Apple-tab-span"></span>(n.)&nbsp;<strong>a land or place full of wonderful things</strong></p>
  349. <p>The whimsical thought of a classical wonderland does not fit the
  350. description of a tulpa’s wonderland, unless they desire to live in that
  351. kind of place. The wonderland represents a place in which a tulpa takes
  352. residence, normally in the form of an ideologically perfect construct
  353. within a mental space. It is that place a tulpa would always “rather
  354. be”.</p>
  355.  
  356. <h2>Benefits of Tulpamancy</h2>
  357. <p>Having a tulpa has some very important, unexpected benefits. Along
  358. with the obvious general uses that creating an idealistic being would
  359. entail; such as an optimal companionship, and constant communication.
  360. The dedication in this art is best realized when the host acknowledges
  361. the permanence of the tulpa-host bond that is created during the first
  362. genesis. Outside of dissolution, creating a tulpa is a permanent
  363. decision with potentially profound, and long lasting, consequences; both
  364.  beneficial and disadvantageous. However, the benefits of the
  365. companionship significantly outweigh the negative effects. Which makes
  366. the act of creating a tulpa as a whole, a tempting proposition.</p>
  367.  
  368. <h2>Computational Benefits</h2>
  369. <p>One of the many benefits of having a tulpa, is the “dual core effect”
  370.  also known as “parallel processing”. In this model of tulpamancy, one
  371. side effect of creating another conscious and aware entity within ones
  372. own mind provides an unrivaled advantage. Because the brain is
  373. essentially a computational resource, a central processing unit and
  374. calculator; it is a computer. The mind does not use all of its
  375. computational resources concurrently. Like any computer it assigns
  376. processor time to detailed tasks like; typing, keeping the body upright,
  377.  messaging the stomach to digest, controlling the flow of materials
  378. through the body, especially neurotransmitters and hormones, and making
  379. sure to deliver thoughts in a clear manner with audio, and visual
  380. communication through the use of complex body language. However, the
  381. brain has a lot of “idle process time” that it really does not use. It
  382. would be a waste to, while watching a movie, playing a game, reading a
  383. book, or during some kind of other leisurely task that requires little
  384. computational power like, using the restroom, taking a shower, or
  385. sleeping; have that idle time not used in a productive manner.</p>
  386.  
  387. <p>Tulpas fill this need perfectly. They are a computational consumer,
  388. and an obvious logical choice as a use of this available resource. The
  389. brain is, believe it or not, one of the highest consumers of chemical
  390. energy, in the form of caloric intake from food people consume. On
  391. average, over 300 calories are allocated to it. Keep in mind that 1100
  392. calories is expended as heat energy through the day, to regulate body
  393. temperature. Considering a 2000 calorie diet of course.</p>
  394.  
  395. <p>Using the tulpa as a computational dump is a good thing. The power is
  396.  being used in the creation of idealistic artificial life and
  397. companionship. A long-term relationship with someone who will never
  398. leave, is a benefit in its own right. However, in terms of “parallel
  399. processing”, the tulpa can be used in order to complete complex tasks
  400. and operations faster, and easier. While the brain would normally,
  401. during a test, think about each question sequentially; a tulpa within
  402. the subconscious mind may act as “that person” who occasionally hovers
  403. over homework giving answers. Why? Well, that is because some of the
  404. tulpa’s assigned background computational resources are being used
  405. concurrently with the host’s. This could in some cases be directed into
  406. useful work for let us say, 100 math problems; with the tulpa doing
  407. evens, and the host doing odds. However, there is a communication
  408. latency between the host and the tulpa. Brooks’s law - “adding manpower
  409. to a late software project makes it later”, would come into effect if
  410. either the tulpa or the host needed to be trained in the subject matter.
  411.  This communication latency, while making the work easier on both
  412. solvers, may require explanation to the host in order to verify a
  413. tulpa’s work. This does imply that there is information that the tulpa
  414. may know that the host may not. This does happen, and is to be expected
  415. during the tulpa creation process.</p>
  416.  
  417. <h2>Seriousness of the Endeavor</h2>
  418. <p>While to some people the benefits of tulpamancy are clear; lifelong
  419. partnership, a personal assistant, someone who can keep secrets and tell
  420.  no soul. Understand though, that the act of creating a tulpa is a
  421. serious endeavor that should not be taken lightly. There are a number of
  422.  risks within tulpamancy which may include, but are not limited to;
  423. pains of the head, pains of the body, existential crisis, loss of
  424. memory, and mild change in behavior that may deviate from normal action.
  425.  These behaviors could be noticed by others, and people may ask the
  426. reason for these changes, or may legitimately think that something is
  427. wrong with the host. Often, not all of these things will happen, but
  428. they are reported side effects of participating in tulpamancy. Do not be
  429.  alarmed if any of those actions take place, it is only a mild warning.</p>
  430.  
  431. <p>When creating a tulpa, although the opportunity of dissolution is
  432. available, know that once a tulpa is created there is the possibility
  433. that it can never be removed. Please mind that while the chance of this
  434. happening is low, it is not necessarily a rare occurrence. Even though a
  435.  host may not be able to dissipate a tulpa completely, they are still
  436. able to simply ignore them. This process is covered later in
  437. the&nbsp;Tulpanomicon.&nbsp;As for now, consider the possibility that a
  438. created tulpa may be permanent. Make reparations for this. Before
  439. beginning the creation process, a host should always make the
  440. realization that this decision should not be undone.</p>
  441.  
  442. <h2>Difficulty of Success</h2>
  443. <p>Some people have been worried about the success rate of creating the
  444. first tulpa. It is not terribly difficult to do, however, it is a
  445. difficult process to explain to newcomers to the tulpmancy community. At
  446.  any rate, succeeding in creating a host’s first tulpa is not a hit or
  447. miss opportunity; it will just always “take a little longer”. A
  448. tulpamancer is never considered to have failed at creating a tulpa, but
  449. rather, not putting enough time into the tulpa to allow sentience to
  450. take hold within the thoughtform. In tulpamancy there is no “practice
  451. run”. A host should, if they feel it is for them, and they understand
  452. the permanence of their decision; just jump right into the creation
  453. process. It is not difficult to be successful at this, however this does
  454.  take a bit of time investment.</p>
  455.  
  456. <blockquote>
  457. <h3>“<em>I’ve seen some threads around with people who are having some
  458. trouble with ‘feeling’ their tulpa’s presence. They feel like they are
  459. talking to themselves, or just talking to air, and they can’t seem to
  460. make any progress.</em>” - Phi - @tulpa.info</h3>
  461. </blockquote>
  462. <p></p>
  463. <p>It has been suggested for people having this problem, before
  464. beginning the personality forcing stages; to formally greet the tulpa,
  465. using a name the host as assigned it. This kind of lock-up in tulpamancy
  466.  happens frustratingly often. The host can rest assured that the primary
  467.  reason for a lack of tulpa response, is a lapse in direct
  468. communication, or the actual absence of a tulpa. Once mindvoice has
  469. responded independently, then the host can develop personality. Attempt
  470. forcing as one would normally, but instead, try not to visualize the
  471. form of the tulpa; but rather the concept of having a tulpa itself.
  472. Imagine some of its potential personality traits, and then work from
  473. there.</p>
  474.  
  475. <h2>Time Investment</h2>
  476. <p>One thing any future host should consider before creating a tulpa is
  477. the time investment. Like any significant other, the tulpa will be a
  478. suck of any available time the host allocates to it. Some tulpamancers
  479. even strongly suggest a count of the amount of hours forced with a tulpa
  480.  before it could be considered; these figures range anything from 20
  481. hours to 5000 hours. Know that the 5000 hour figure is what a host
  482. willingly attributed to their tulpamancy as a hobby over many years. Do
  483. not let this discourage anyone from starting this process. It may not
  484. take a host this long to become successful, and this time may be split
  485. up over any number of forcing sessions. Even though it is generally
  486. considered better force with a tulpa in long blocks, or short but
  487. relatively frequent periods. Splitting forcing sessions between weeks,
  488. or over a couple of days may not be often enough to make forward
  489. progress. An hour of focused activity a day should be enough to achieve a
  490.  sentient thoughtform within a months time. Again, this process could
  491. complete much sooner, or much later. There are too many variables to
  492. analyze in considering the time it will take to succeed. Therefore, it
  493. is best not to ask, just keep working at it.</p>
  494.  
  495. <h2>Acceptable Criteria</h2>
  496. <p>For the remainder of this document, the goal of the reader will be to
  497.  create a Tulpa thoughtform, where all of the following is true:</p>
  498.  
  499. <p></p>
  500. <ul><li>It has a manipulable form that created by the host, or the tulpa itself.</li>
  501. <li>The tulpa maintains a comfortable equilibrium in the host environment.</li>
  502. <li>A wonderland is created for the thoughtform to survive reasonably within.</li>
  503. <li>A personal relationship develops between tulpa and host at an intermediate level.</li>
  504. <li>The experiences between the tulpa and host may be strictly recorded.</li>
  505. </ul>
  506. <p></p>
  507. <h1>Form</h1>
  508. <p>There are members new to the whole tulpa thing that don’t know
  509. exactly what a form is. It is the appearance that a tulpa chooses to
  510. manifest itself as when it communicates with the host. It is what “a
  511. tulpa really looks like”. There is no base appearance the tulpa outside
  512. of the form. The form is not just comprised of the overlaying outside
  513. appearance, it includes the way the tulpa sounds, what they feel like,
  514. even their scent and the way they taste; if the host is into that.
  515. &nbsp;</p>
  516.  
  517. <h2>Form First</h2>
  518. <p>Creating a form before working on the tulpa’s overall personality has
  519.  some benefits over allowing the form to manifest on its own. When a
  520. personality is created first, the tulpa’s form will begin to reflect its
  521.  personality. The host may not necessarily be in control of this
  522. process, and thus, the form of the tulpa may deviate from what the host
  523. had originally concepted. This deviation can be a dramatic change, even
  524. so far as a change in gender, if it even has a gender at all. Creating a
  525.  form first will give the host more control over the appearance of the
  526. tulpa, especially if the host has a preference for the form’s outcome.
  527. The form will rarely be exactly the same as the concept, but having this
  528.  kind of concrete guidance is helpful. It is still possible that a tulpa
  529.  will reject any form assigned to it by the host. That is dependant on
  530. the self-awareness level of the tulpa, its personality, and its
  531. attitude.</p>
  532.  
  533. <p>Another reason the host would want to create the form before the
  534. personality, more times than not, is that a tulpa’s personality can be
  535. severely influenced by its personal style. If the host wanted a tulpa
  536. with a dark personality, it could be given a darkly themed color scheme.
  537.  These dark colors would affect the mood of the tulpamancer, and through
  538.  this the tulpa would then be effected. Again, a host is not required to
  539.  create a tulpa’s form before developing a personality; it is however
  540. helpful. In some cases, in which a host does not have a preference for a
  541.  tulpa’s appearance, or is having difficulty doing so; skipping directly
  542.  to developing the tulpa’s behaviors could potentially be a better
  543. option.</p>
  544.  
  545. <p>Of course, a host does not have to create a form for the tulpa at
  546. all. Some people in the tulpamancy community have everything from a
  547. “true shapeless entity” to a simple silhouette. The beauty in the tulpa
  548. is its lack of effect on the corporeal world. Therefore anything within
  549. the mindseye can acts as the tulpa’s state of being, including the
  550. absence of one. Imagining the lack of a tulpa without a form, can giving
  551.  rise to a tulpa without one. Which in some weird sense of things to
  552. come, is its form. A tulpa of course could change this concept, or
  553. desire to create a form. However, since it has not known a form, the
  554. concept of one would be redundant, and therefore useless as it would
  555. require time to complete something those host did not desire in the
  556. first place. See, thinking like a tulpamancer can be fun; and
  557. complicated. While creating a tulpa without a form may give its own
  558. merits, it may make the already difficult “visual imposition”, more
  559. difficult. Then again, without a form, what will the tulpamancer need to
  560.  impose?</p>
  561.  
  562. <h2>Creating a Form</h2>
  563. <p>The first thing that should be considered when creating the tulpa’s
  564. form, is that they may need a gender to represent themselves. It is not
  565. be absolutely required for a tulpa to occupy the representation of a
  566. female or male, as they may be genderless, or more creatively may take
  567. the form of a third gender identity. In some cases this can be a
  568. difficult decision, especially if the thoughtform itself is not capable
  569. of making the decision on its own. It is typical for a male host to
  570. create a female tulpa; and female hosts to create male tulpa. The
  571. psychological reason for this is unknown, however the relationship
  572. matter between the tulpa and host tends to remain non-sexual, or
  573. entirely without physical contact for most cases. In the overall tulpa
  574. community, creating a thoughtform for the purposes of sexual enjoyment
  575. or exploitation is regarded to be a taboo action; even though
  576. the&nbsp;Tulpanomicon&nbsp;covers the subject briefly.</p>
  577.  
  578. <p>Once the host has selected an attractive gender proposition, or the
  579. tulpa has selected one on their own willfully, the next appropriate
  580. decision would be to give the tulpa a name. The thoughtform will need
  581. some kind of identity to refer to itself, especially if a host contains
  582. or plains to host more than one tulpa. A host may choose to give the
  583. tulpa a name once the personality has been set, so that the tulpa’s name
  584.  more reflects its personality. However, that is not essential. Know
  585. that it is okay for a tulpa to remain nameless, just acknowledge that it
  586.  may cause a depreciation in the concrete aspect of its self-identity.
  587. Information, or lack of information, like this can create an existential
  588.  quandary that can cause cognitive dissidence. While it is unlikely that
  589.  this may occur, especially in a tulpa with a superior cognitive
  590. willpower, it is a real problem that is occasional amongst tulpamancers.</p>
  591.  
  592. <h2>Preliminary Details</h2>
  593. <p>The question often asked about the early stages of creating a tulpa,
  594. is “What do I need to know about my tulpa to create the form?”. There is
  595.  complex answer to this question, simply the host will need to know
  596. everything; every minor detail in every respect. Here is a short list of
  597.  information the host should consider when developing a form in which
  598. the tulpa will manifest.</p>
  599.  
  600. <h2>Things to Consider</h2>
  601. <div>
  602. <p></p>
  603. <ul><li>Name</li>
  604. <li>Gender</li>
  605. <li>Eye Color (If any)</li>
  606. <li>Sexual Identity</li>
  607. <li>Age (Appearance)</li>
  608. <li>Ideologies</li>
  609. <li>Weight/Girth (Appearance)</li>
  610. <li>Feet</li>
  611. <li>Ethnicity (Skin Tone)</li>
  612. <li>Their Gait / Walking Style</li>
  613. <li>Age (Appearance)</li>
  614. <li>Why They Feel Like</li>
  615. <li>Ears</li>
  616. <li>Language</li>
  617. <li>All Other Measurements</li>
  618. <li>Pain Tolerance</li>
  619. <li>Height</li>
  620. <li>Non-Human Elements</li>
  621. <li>Hair Color (If any)</li>
  622. <li>Hair Style /Length</li>
  623. <li>Hands</li>
  624. <li>Unfamiliar Organelles</li>
  625. <li>What They Smell Like</li>
  626. <li>Psychological Willpower</li>
  627. <li>Mouth</li>
  628. <li>Important Marks</li>
  629. <li>Species (Are they human)</li>
  630. <li>System of Beliefs</li>
  631. <li>What They Sound Like</li>
  632. <li>Comfort Area</li>
  633. <li>Emotional Apathy</li>
  634. <li>Common Manorisms</li>
  635. <li>Nose Shape</li>
  636. </ul>
  637. </div>
  638. <p></p>
  639. <p>Again, this is a short list of the things which a host will need to
  640. consider in creating a tulpa. If a host retains a close relationship
  641. with a tulpa for a long term, this will be information gathered from an
  642. interest standpoint anyhow. To a successful tulpamancer, this kind of
  643. descriptive information will be almost impossible to forget. One word of
  644.  advice, it is helpful if the host is a competent artist, or is good at
  645. spatial visualization. Some hosts have found the use of puzzles or tools
  646.  that help the visualization of three dimensional spaces, are useful in
  647. practicing the act of forcing a tulpa’s form or wonderland, and in total
  648.  imposition. We will discuss those later.</p>
  649.  
  650. <p>As personal advice, the host of a tulpa should practice drawing, even
  651.  if they are not entirely good at it. While it may not be necessary to
  652. draw the tulpa itself, just the act of drawing can help the host
  653. visualize planar spaces. There are many “pointless-but-productive” art
  654. techniques, some of which are listed in the&nbsp;Alternative
  655. Methods&nbsp;section of the&nbsp;Tulpanomicon.</p>
  656.  
  657. <h2>Concepting the Form</h2>
  658. <p>Beginning basic work on the form of the tulpa is simple enough. It is
  659.  as easy as gathering a slip of paper and a writing utensil, and just
  660. working at it, hacking it out from there. Make a list of desirable
  661. traits the host wants the tulpa to exhibit; like multiple hair colors
  662. and types, eye styles, ear shapes, tail structures, and skin textures.
  663. If the host wants a tulpa with three arms, no legs, or just be a black
  664. body radiating visage of the void origin; all are acceptable. The thing
  665. about tulpamancy, is that in the beginning things can be discarded by
  666. the tulpa through both the use of democratic deliberation, or through
  667. the use of primitive physical rejective response; in the form of head
  668. pressures or pains.</p>
  669.  
  670. <p>It this point, it may be a little worrying to know that a tulpa may
  671. use a small amount of pain to communicate with the host in the
  672. beginning. Keep in mind that this pain, if there is any at all, is
  673. slight, and only enough for a tulpa to express the emotion of rejection.
  674.  There are also positive forms of this kind of communication, discussed
  675. in the&nbsp;Forcing&nbsp;section.</p>
  676.  
  677. <h2>Form Optimization</h2>
  678. <p>Just know, that these kinds of communication, once the host
  679. understands the meaning behind them, or once communication can be made
  680. with the tulpa verbally; can cause the tulpa to change parts of its form
  681.  very rapidly from within the mindseye. Know that this is a normal thing
  682.  that will almost definitely occur during the creation process.
  683. Especially if the host supplies a the form for a tulpa directly from the
  684.  start. These changes can range from minor, such as eye color or body
  685. shape changes; to dramatic changes like, gender, species from alien to
  686. machine, even as far as the entire concept behind the personality and
  687. actions of the entity as a whole.</p>
  688.  
  689. <p>Don’t get discouraged by this news. It is a known prospect that
  690. changes tulpa’s make, tend toward the positive. The tulpa will change to
  691.  a desirable form, because it wants to be an impacting force in the
  692. host’s life. If the tulpa is not memorable, it will make itself as
  693. obvious and noticeable to the host as possible. In this way, the tulpa
  694. will try to manipulate its initial concept in form to reflect the
  695. idealistic representations in the “underlying desires” of the host. No
  696. need to think of this in a sexual context, because these underlying
  697. desires may be situational to express primal comforts. Such as, a male
  698. host who had a sister die sometime in his life, may have started in
  699. concept with a male friend to communicate with. Then be surprised to
  700. find the tulpa morph into a motherly, big sister like figure
  701. involuntarily. Remember, the tulpa knows what the host really desires at
  702.  the basic level, as it is essentially spawned from the subconscious
  703. mind itself. This is one of the many reasons relationships with tulpa
  704. thoughtforms are so strongly bonded.</p>
  705.  
  706. <h1>Personality</h1>
  707. <p>A tulpa’s personality is its only direct road to intellectual
  708. sovereignty. It is not enough for the tulpa to simply mimic the
  709. ideological principles of the host, as it may work itself into believing
  710.  that it is a slave at the mind of the host, without original thoughts
  711. of its own; or a servitor. Either that, or the host may think that they
  712. have have not created a tulpa, but rather a secondary clone persona. It
  713. may even create a confusing instance of the “Teleporter Paradox”. Mostly
  714.  kidding, but such an action could, in theory, end up with these
  715. terrifying circumstances.</p>
  716.  
  717. <p>So what is a tulpamancer to do? How does one go about creating a new
  718. personality anyway? Well, it is more simple of a concept than the host
  719. may realize. Often enough, if given enough time and communication
  720. through the act of forcing, a tulpa will develop its own personality. In
  721.  the experience of many this proves to be an overall, total process that
  722.  provides results, but is slowly compared to some other methods. Some
  723. tulpamancers suggest a certain ratio of active and passive forcing, and
  724. even a strict count of hours; while others suggest games to be played
  725. with the tulpa to develop a personal relationship, and find shared
  726. interests. Many hosts also use “parroting” and “puppeting” to reportedly
  727.  great effect, but with some controversy to the tulpa’s intellectual
  728. sovereignty; though the legitimacy of these claims are debatable.</p>
  729.  
  730. <h2>Developing a Personality</h2>
  731. <p>People have a problem, in particular, more than anything else; in
  732. developing a tulpa’s personality. It is not something that the host has
  733. to create for them. Rather, it is a skeleton structure, a seed of the
  734. whole. The best advice to give would just to be reasonable in this step.
  735.  Often the personality will reflect a tulpa’s outward appearance, or
  736. vice versa. A person can learn a lot about someone from the way they
  737. look. Because a tulpa is always an ideological model, the “judge a book
  738. by its cover” scenario can be implemented, in order to communicate the
  739. feeling of the tulpa directly to the host without audio input from the
  740. mindvoice.</p>
  741.  
  742. <p>If a tulpa begins to show basic interest in a subject, whether or not
  743.  the host is legitimately interested, it may be best to reinforce their
  744. research in the subject so that the host can teach them by proxy. It
  745. will be highly unlikely that a tulpa will take interest in a subject
  746. that it thinks the host will not have a fascination for already.
  747. Remember, the tulpa is a commensal organism, which means it will tend
  748. towards not annoying the host for the purpose of self-preservation.
  749. Because the host is its sole information vector and computational
  750. resource, upsetting the interests of the host would not benefit the
  751. tulpa. If the host is annoyed with a tulpa, it may be thought of as a
  752. “leech of computational resource and materials” and therefore a
  753. malignant parasite. For this reason tulpas will tend towards forward
  754. benefit of the host. Trust in the decisions of the the tulpa, and it
  755. will often make beneficial changes the host never considered possible or
  756.  oversighted completely. Much in the way of appearance, the personality
  757. can be changed in this way as well. If the host feels that the tulpa is
  758. taking advantage of its access to computational resources, or
  759. information; consider&nbsp;Dissolution.</p>
  760.  
  761. <h2>Constructing the Mind</h2>
  762. <p>Much like the host, a tulpa will have a complex personality with
  763. characteristics that will be unanticipated. This is a good thing
  764. however. Much of the power that having a tulpa provides, stems from the
  765. diversity in its alternative method of thought. It can help the host, in
  766.  many instances, think of situations and problems from a fresh
  767. perspective. While at the same time, some of the host’s personal biases
  768. and representations may reflect themselves from within the tulpa. Much
  769. like best-friends do after knowing them for such a long period of time. A
  770.  host will just “know” what a tulpa is thinking of, how they are doing,
  771. and what their methods of effective communication are. The host can then
  772.  use this knowledge however they see fit; from using the tulpa to help
  773. solve complex or analytical problems, especially in the fields of
  774. philosophy, humanity or morality; to understanding themselves through
  775. their creation and communication.</p>
  776.  
  777. <h2>List of Personality Traits - Supplied By: GGMethos</h2>
  778. <div>
  779. <p></p>
  780. <ul><li>Acceptant of Change</li>
  781. <li>Affectionate</li>
  782. <li>Afraid</li>
  783. <li>Anxious</li>
  784. <li>Athletic</li>
  785. <li>Babyish</li>
  786. <li>Blunt</li>
  787. <li>Bold</li>
  788. <li>Calm</li>
  789. <li>Caring</li>
  790. <li>Cautious</li>
  791. <li>Cold</li>
  792. <li>Controlling</li>
  793. <li>Courageous</li>
  794. <li>Creative</li>
  795. <li>Cuddly</li>
  796. <li>Decisive</li>
  797. <li>Demanding</li>
  798. <li>Determined</li>
  799. <li>Devoted</li>
  800. <li>Disorganized</li>
  801. <li>Dominant</li>
  802. <li>Dreamy</li>
  803. <li>Emotional</li>
  804. <li>Enthusiastic</li>
  805. <li>Expansive</li>
  806. <li>Flexible</li>
  807. <li>Forgiving</li>
  808. <li>Gentle</li>
  809. <li>Happy</li>
  810. <li>Honest</li>
  811. <li>Humorous</li>
  812. <li>Imaginative</li>
  813. <li>Immature</li>
  814. <li>Impractical</li>
  815. <li>Impulsive</li>
  816. <li>Inconsiderate</li>
  817. <li>Indecisive</li>
  818. <li>Intelligent</li>
  819. <li>Introspective</li>
  820. <li>Kind</li>
  821. <li>Lazy</li>
  822. <li>Loving</li>
  823. <li>Mature</li>
  824. <li>Musical</li>
  825. <li>Narcissistic</li>
  826. <li>Nonconformist</li>
  827. <li>Obedient</li>
  828. <li>Observant</li>
  829. <li>Obsessive</li>
  830. <li>Obsessive Compulsive</li>
  831. <li>Optimistic</li>
  832. <li>Patient</li>
  833. <li>Peaceful</li>
  834. <li>Persistent</li>
  835. <li>Playful</li>
  836. <li>Quiet</li>
  837. <li>Rationalist</li>
  838. <li>Rebellious</li>
  839. <li>Reckless</li>
  840. <li>Rude</li>
  841. <li>Selfish</li>
  842. <li>Selfless</li>
  843. <li>Shy</li>
  844. <li>Sleepy</li>
  845. <li>Sleepy</li>
  846. <li>Strong</li>
  847. <li>Stubborn</li>
  848. <li>Submissive</li>
  849. <li>Suspicious</li>
  850. <li>Talented</li>
  851. <li>Trusting</li>
  852. <li>Uncooperative</li>
  853. <li>Vain</li>
  854. <li>Well-Read</li>
  855. </ul>
  856. </div>
  857. <p></p>
  858. <p>A host should have no problem creating the mind, once the first steps
  859.  in the tulpa’s manifestation take place. It will evolve with time.
  860. However, to help the process along, the tulpamancer may supply the early
  861.  thoughtform with stock ideologies they would find desirable in a
  862. friend, or other partner. This technique has been reportedly used by
  863. some tulpamancers, with great effect, because it accelerates the
  864. definition of identity the tulpa will need to create before achieving a
  865. sovereign sentience. While in a semi-sentient state, assisting a tulpa
  866. with basic principles of personality can prove productive. Asking the
  867. tulpa its sexual orientation for example, could yield a clear result, or
  868.  give an obscurity that the host can address with more “precise”
  869. conversation later. A host should know immediately the particularities
  870. of their tulpa’s personality, as it will be hard to avoid. Remember,
  871. that a tulpa will tend to avoid annoying or provoking the host in a
  872. harmful way. However, like any entity with feelings and intelligence, a
  873. tulpa can retaliate if provoked, or supplied with information they find
  874. upsetting. This is usually in the form verbal communication, use of head
  875.  pressure, or in extreme cases headaches and migraines.</p>
  876.  
  877. <h1>Forcing</h1>
  878. <p>In tulpamancy, forcing is the primary activity that a host will be
  879. taking part in. It will be an almost daily, if not hourly occurrence
  880. that the host will partake in. Once the tulpa has been created, it
  881. should not be sentient, if the host thinks it might be, contact another
  882. person in the community for peer review. Otherwise, much like any child,
  883.  it will need to learn about the world, its surroundings, and how to
  884. perform actions. Because the tulpa is inherently loyal to the host, and
  885. their mentality; its actions will begin to reflect the actions of the
  886. host. Without forcing, the tulpa’s actions may not be properly directed.
  887.  A host with a sex addiction could create a tulpa, if left unchecked,
  888. that will emulate these primal desires. The host, may have had no
  889. intention to create a tulpa for this reason, however, the tulpa was not
  890. instructed that it was to refrain from sexually exploitative actions.
  891. People in the tulpamancy community typically do not respect fellow peers
  892.  who create tulpas for sexual reasons. This will be covered later.</p>
  893.  
  894. <h2>Basic Communication</h2>
  895. <p>Once a tulpa has been spawned, there is a chance that the tulpa will
  896. not communicate at all. Some hosts have reported this happening to them.
  897.  Typically, tulpas with shy hosts will be shy as well, as they tend to
  898. emulate the personality of their creator, as one would expect. If this
  899. happens, work on developing the tulpa’s mindvoice. If the tulpa remains
  900. uncooperative in this respect, seek an alternative form of
  901. communication. It is possible for tulpas to communicate using an
  902. inferenced body language, or communicating with the host non-verbally
  903. through emotional expression. It is also entirely possible that the
  904. tulpa speaks an entirely different language than the host does. If the
  905. host searches deep enough, they may find they knew more of this language
  906.  than they thought. The tulpa can pick up any and all information
  907. located in the host’s subconscious mind. However, it is more than likely
  908.  that the host’s tulpa will have a mindvoice to communicate with. If it
  909. is not developed to a manageable level, or of an undesired tone or
  910. execution, consider&nbsp;Parroting.</p>
  911.  
  912. <h2>Head Pressure</h2>
  913. <p>A tulpa will, wither a host wants it to or not, communicate with the
  914. them in the form of “head pressures” or “head pains”. These two things
  915. are not boolean, as they can occur as all pressure, no pain, or all pain
  916.  and no pressure. It can also be a little of one and a lot of the other,
  917.  or equally. A tulpa uses this as a primitive form of communication,
  918. typically when the host is ignoring them, or in order to express a
  919. feeling of approval or disgust. These “head pressures” are a typically
  920. harmless feeling that is reminiscent of a gentle expanding of the head,
  921. and or a tightness or tickling feeling of the scalp or forehead. The
  922. placement of these feelings can be total, all over the head, or more
  923. commonly in region specific areas. On the other hand, “head pains” occur
  924.  as a headache, or severe migraine normally in the back of the head
  925. above the neck; though other places are common as well. A host will
  926. experience these suddenly, and for an extremely short period of time.
  927. This the detectable and noticeable difference between a head pain and a
  928. legitimate migraine or headache. Remember, if these head pains are
  929. recurring, and or for a significant period of time; there may be a
  930. legitimate medical reason for such pains, and should be identified by a
  931. professional.</p>
  932.  
  933. <h2>Active Forcing</h2>
  934. <p>There are two kinds of forcing as far as tulpamancy is concerned;
  935. active forcing and passive forcing. Depending on the host, they will
  936. prefer to use one of these methods, or both equally. Active forcing is
  937. simply the act of communicating to a tulpa with the use of a their own
  938. mindvoice, referred to as narration. Just as each tulpa has a mindvoice,
  939.  each host has one as well, expressed physically as the voice of the
  940. conscience; also known as “that little voice inside your head”. In
  941. manifest, that voice can be used to communicate with the tulpa in a
  942. direct way through means of conversation. When actively forcing, the
  943. host assigns a dedicated time period to communicate with the tulpa in
  944. this way. Often, a meditative stance will be used for this purpose, in
  945. an environment free of sound or distractions. These meditative active
  946. forcing sessions should be longer than thirty minutes, but not long
  947. enough for forcing to feel like work. Actively forcing should be an
  948. entertaining, developmental conversation between host and tulpa. Sort of
  949.  like a “tulpa and me” time. Simply, forcing is an attempt to visualize
  950. an element of a tulpa, and develop it into the tulpa’s state of being.</p>
  951.  
  952. <p>Once the host has grown accustomed to the way forcing feels, they may
  953.  then begin the process of actually communicating with the tulpa. Rather
  954.  than asking a tulpa to begin forcing, just jump into it. The tulpa is
  955. as eager to learn about its host as the host about the tulpa. Provide
  956. the tulpa with a comfortable sense of friendship from the moment the
  957. process starts. It had been suggested by some to use plural pronouns
  958. such as “we”, “us” and “ours”, while talking to the tulpa. This will
  959. help the tulpa accept that it is not alone in the world provided for it,
  960.  but rather as another conscious entity.</p>
  961.  
  962. <h2>Passive Forcing</h2>
  963. <p>Passively forcing, as opposed to actively forcing, is a period in
  964. which a host communicates with their tulpa, that is not a dedicated
  965. period of time allocated exclusively for such a purpose. Passive forcing
  966.  can take place while playing a game, reading a book, or doing work.
  967. During these such times, a tulpa will occupy the mental space of the
  968. host’s sense of sight, and oversee all of the host’s current operations.
  969.  When the host interjects to the tulpa during such an activity, the
  970. tulpa will respond, and narration takes place. However, this may also
  971. happen via the tulpa initiating a conversation. Tulpas in an early stage
  972.  of development, will not typically initiate conversation willingly.
  973. Active forcing is to get the tulpa accustomed to passive forcing
  974. frequently, and passive forcing will help get them introduced to
  975. constant use, and imposition. Also, keep in mind all forcing can be done
  976.  with the host’s actual voice, aloud. While effective, may seem strange
  977. to surrounding people. If the host wants to bring attention to what they
  978.  are doing, they are welcome to communicate with their tulpa in this
  979. manner; however strange it may be.</p>
  980.  
  981. <p>If the host is forcing, the tulpa should already be manifest; passive
  982.  forcing should take place even when tulpas are just starting to explore
  983.  their capabilities. It is easy to feel if a tulpa is within the mind’s
  984. scope of reference, dialogue between the tulpa and host should be
  985. easygoing when forcing passively. Remember, that passive forcing is only
  986.  passing conversation. It can often be entertaining and productive, and
  987. is typically done at times when the host is in the middle of a novel
  988. task. Since such tasks are often repetitive, they can become boring.
  989. Passively forcing a tulpa during times like this is like having a
  990. lifelong friend with the host all the time.</p>
  991.  
  992. <h2>Parroting</h2>
  993. <p>If a tulpa is having a particularly tough time developing its
  994. mindvoice, or if the mindvoice is undesirable; for example desiring a
  995. female mindvoice when a male one is expressed; the host may use
  996. parroting. Parroting may also be useful in order to predetermine a style
  997.  of speech or set common manorisms. When a tulpa’s mindvoice supplies a
  998. response to a host’s dialogue, a host may then respond with an
  999. alternative mindvoice. The tulpa should at that point mimic the response
  1000.  of the host, or ask the host why they repeated their response. A tulpa
  1001. should already know the reason for this, but it could help to clarify to
  1002.  the tulpa what the intention in their parroting is. Parroting in this
  1003. way can be used to train the tulpa to change their mindvoice into a more
  1004.  desirable dialect, or change mannerisms in order to facilitate changes
  1005. to their overall behavior. A significant change in a tulpa’s mindvoice,
  1006. can see a much larger change in the attitude or form of the tulpa as a
  1007. whole. Remember, all parroting does is provide a clear example for the
  1008. tulpa to follow.</p>
  1009.  
  1010. <h2>Puppeting</h2>
  1011. <p>Much like parroting, where the host supplies a sound example for the
  1012. tulpa to follow; puppeting is the same, but for movement. Puppeting in
  1013. some ways is more difficult than parroting. Primarily, this is due to
  1014. the fact that the host has to either visualize the tulpa’s movement
  1015. through pure imagination, which is hard to do; or has to act them out in
  1016.  real space, where the tulpa visualizes from there using the host’s
  1017. sense of sight. The host has to deal with being seen doing this.
  1018. Puppeting can be used to correct problems with a tulpa’s body language,
  1019. can help make the body language easier for the host to visualize, or
  1020. help in developing the tulpa’s form.</p>
  1021.  
  1022. <h2>Controversy</h2>
  1023. <p>There is a certain amount of controversy around parroting and
  1024. puppeting. Some hosts think that parroting and puppeting legitimately
  1025. helps the tulpa in the ways described before, while others think that it
  1026.  forces the tulpa to adhere to standards it cannot be expected to meet,
  1027. and is therefore a slave that mimics the actions the host assigns it.
  1028. Some tulpamancers even suggest that tulpas that learn from parroting or
  1029. puppeting never achieve sentience, because the appearance of what the
  1030. host described as “correct” actions, and intelligent actions of the
  1031. tulpa that change behavior to a desired standard; is indistinguishable.
  1032. For this reason, it have been deemed taboo by some sects of
  1033. tulpamancers. However, this is in no way as extreme as some other taboos
  1034.  are within the community. More progressive tulpamancers have begun
  1035. encouraging the use of parroting and puppeting; defending its
  1036. legitimacy. This guide does promote the use of parroting and puppeting,
  1037. but in moderation. The host should understand, that while parroting and
  1038. puppeting are useful, they can be considered “addictive” in its premise;
  1039.  as a host may rely on it too heavily.</p>
  1040.  
  1041. <h1>Wonderland</h1>
  1042. <p>One of the weirder pieces of terminology a host is going to need to
  1043. recognize, is “wonderland”. This wonderland, much like&nbsp;Alice’s
  1044. Wonderland, is a world in the mind of the host where a tulpa will
  1045. “live”. This wonderland may be manipulated by the tulpa in the same way a
  1046.  host manipulates objects within their plane of existence. More
  1047. importantly, it serves the purpose of giving a space for the tulpamancer
  1048.  to communicate with their creation.</p>
  1049.  
  1050. <h2>Use of the Wonderland</h2>
  1051. <p>In addition to giving the tulpa a place to survive within, a
  1052. wonderland serves many more purposes than that. A host may use their
  1053. wonderland as a barrier. When a tulpa is first created, it has a nearly
  1054. unrestricted access to the host’s subconscious mind, other than the
  1055. “stop prying for information” order from the host. In the metaphorical
  1056. sense, a tulpamancer can construct a wonderland in a way that would
  1057. restrict a tulpa’s access to information the host does not want
  1058. addressed. This may be used in the case of a traumatic event within the
  1059. host’s life. The simple act of visualization makes things manifest
  1060. within the wonderland, and the use of the mindseye is most powerful in
  1061. this realm.</p>
  1062.  
  1063. <p>The host will also be manipulating objects within this space with
  1064. their mindseye. Wonderlands do not only serve as living space; active
  1065. forcing may also take place here as well. In order to train the host for
  1066.  the imposition phase of tulpamancy, if they desire to do so, will need
  1067. to practice visualization at the macrocosmic level. Therefore, a
  1068. meditation style and technique will be needed; in an area free from
  1069. distraction for a significant period of time. Enough time spent doing
  1070. this, and clearly visualizing both tulpa and wonderland, will cause the
  1071. host to become present within it. This allows the host to communicate
  1072. more personally with the tulpa from within its own personal space;
  1073. providing better host-tulpa communication.</p>
  1074.  
  1075. <p>Wonderlands may also serve the purpose of an information archive. A
  1076. host could catalog their memories within the wonderland in the form of a
  1077.  book, computer, or alternative visualization medium. Having information
  1078.  accessed more concretely, in this way, can significantly help improve
  1079. memory recall. This is one of many techniques used by memory competition
  1080.  champions.</p>
  1081.  
  1082. <h2>Creating the Wonderland</h2>
  1083. <p>The host should start creating the wonderland, if they desire one,
  1084. once the tulpa’s creation has been completed, even if the tulpa has not
  1085. yet reached sentience. This will give the tulpa a place to explore and
  1086. learn passively, how to manipulate the host’s mental framework, clueing
  1087. the tulpa into how the host thinks, moves, and acts. A tulpa can also
  1088. watch the host in the “outside world” from within the wonderland. While
  1089. they may have been able to do this already, wonderland creation can be a
  1090.  fast and simple fix if this is not happening.</p>
  1091.  
  1092. <p>The initial concept or theme of a wonderland should, again, reflect
  1093. the personality of both the tulpa and the host in an obvious way. A
  1094. steampunk themed tulpa should be in a brass wonderland, where a
  1095. sophisticated princess should live in a castle; if the tulpa is a
  1096. conformist that is. It should be relatively obvious how the host should
  1097. start with the design phase, and the theme should be an immediate
  1098. creation that will require little thought. The host needs only to focus
  1099. on creating a planet, a finite space, or an infinite void with sporadic
  1100. occurrences of elements from the desired theme, and from there the tulpa
  1101.  can take over if it wishes to do so.</p>
  1102.  
  1103. <p>If the host wants to go the extra mile however, they will need to
  1104. create a area for the tulpa to explore in a meaningful way. Providing
  1105. multiple places or structures the tulpa can choose from, would be a nice
  1106.  addition. Detail such structures very specifically, and with
  1107. rememberable design elements. Draw out terrain maps or floorplans of
  1108. common areas to help visualize the wonderland in specific intervals.
  1109. Keep a journal of changes made to the wonderland, and the area explored
  1110. or mapped. Some hosts start with the most basic of all wonderlands,
  1111. expanding the area only as the tulpa traverses, while others keep to a
  1112. strictly finite area available for movement, such as a single room,
  1113. house, building, city, or a void in which the exact position is
  1114. impossible to determine. A dark and shadowy figure of a tulpa would be
  1115. perfect for this kind of environment, as it would fit the tulpa’s theme
  1116. without feeling out of place.</p>
  1117.  
  1118. <p>In order to hide information from the tulpa, the host needs only to
  1119. visualize a library, or a vault, or other clever means of storing
  1120. information in a secure way. The tulpa then can be told not to access
  1121. this information, or it can even be hidden in a dimension that the tulpa
  1122.  cannot even visualize within their own record. A tulpa can only see
  1123. what is assigned to it by creating a wonderland, and things that it
  1124. manifests within that wonderland. The host’s imagination supersedes the
  1125. information created by the tulpa, thus a host can just think their
  1126. manifestations away. Tulpa’s intentionally circumventing such mental
  1127. barriers can be further restricted with the creation of laws within the
  1128. wonderland. Simply enough, “A tulpa cannot create objects without
  1129. permission.” would prevent an exploit of this nature. Any tulpa
  1130. attempting to do this however, may not be a beneficial construction.
  1131. Though, for most purposes, additional security measures could be taken
  1132. to be mitigate access privilege; such as a labyrinth, or “tulpa proof
  1133. door”.</p>
  1134.  
  1135. <p>Again, like the form of a tulpa; a wonderland does not have to exist
  1136. necessarily. A tulpa can function fine without one, and in fact saves
  1137. some work for the host. Besides, a tulpa without a form may not make
  1138. sense in a world of its own. A world reflecting the personal style of a
  1139. being without style would be; nothing. Unless of course, having a tulpa
  1140. without a form interacting with a wonderland interests the host. In that
  1141.  case, experiment with that if desired. Also consider that any tulpa,
  1142. form or not, is fine without a wonderland, some even prefer being
  1143. without one. Though wonderlands can be fun to create, it may not be what
  1144.  the host or tulpa desire in the end.</p>
  1145.  
  1146. <h2>Evolution of the Wonderland</h2>
  1147. <p>Like everything the host will do that the tulpa will interface with,
  1148. the wonderland will change over time. The tulpa will create belongs and
  1149. furnish its environment, making it into a more comfortable living
  1150. arrangement. Interfering with the tulpa’s comfort space is not
  1151. suggested, as it could retaliate. While non-violent, it could take time
  1152. to reach a diplomatic solution to such interference. Dissolving a
  1153. wonderland is never a good option, and by the sheer nature of its
  1154. properties, a wonderland can be simply be expanded upon or changed to
  1155. willfully fit a new design parameter. Often without destroying the
  1156. current objective and functionality. Just note any changes the tulpa or
  1157. host have made to the wonderland as a whole. Also consider that it is
  1158. possible to create multiple wonderlands and link them together into a
  1159. “multi-wonderland”, for more than one tulpa. Tulpas may also
  1160. simultaneous occupy the same wonderland. While it may not fit the style
  1161. of any new tulpa, wonderlands can be expanded, and borders can be set.</p>
  1162.  
  1163. <h1>Relationship</h1>
  1164. <p>The tulpa-host relationship is an important one worth maintaining. It
  1165.  can sometimes be difficult, if the host has other ventures in their
  1166. private life that may prevent the host from being able to communicate
  1167. with the tulpa for a period of time. A tulpa needs attention from the
  1168. host to maintain its state of being, ignoring a tulpa will tend to cause
  1169.  it to dissipate. Here, methods will be included for helping to
  1170. strengthen the tulpa-host bond in a productive and otherwise useful way.</p>
  1171.  
  1172. <h2>Log Details</h2>
  1173. <p>If the host is a particularly good artist; they may also want to
  1174. consider drawing as a method of executing this suggestion. Get a
  1175. notebook that will act, not a journal, but as a place to log thoughts
  1176. related to tulpamancy or the tulpa itself. Early in the tulpa creation
  1177. process, gathering up a pad and paper and writing down the details of
  1178. the form, and personality is a good idea. In extension, for each choice
  1179. the host implements in the original design, write a very specific reason
  1180.  for why this was selected the way it which it was. It could later help
  1181. convince a freshly sentient tulpa to the host’s way of thinking,
  1182. influence desired changes, or inspire new changes from the tulpa itself.</p>
  1183.  
  1184. <p>In a similar way, always log information given to the host from the
  1185. tulpa related to its likes, dislikes, and personal preferences. Because
  1186. it is an independent entity of the tulpamancer, it will have its own
  1187. opinions about things, and this can be often difficult to remember.
  1188. Cataloging these can help the host refrain from wasting time with the
  1189. tulpa later, and can help concretely define the tulpa’s personal
  1190. identity.</p>
  1191.  
  1192. <h2>Chronicle the Experience</h2>
  1193. <p>There are hosts who swear by logging the number of hours forced each
  1194. day. This can help the community look over the any tulpamancer’s logs to
  1195.  determine if they are forcing enough, or to diagnose problems that stem
  1196.  during the process as a troubleshooting technique. Making a more
  1197. detailed analytical journal of the tulpa over time, can be helpful for
  1198. both the host, and for other tulpamancers researching the topic. Any
  1199. host can do this, and it can help provide a substantial amount of
  1200. research material to a subject people are only beginning to understand.
  1201. Logging the tulpa’s behaviour, changes, mannerisms, appearance,
  1202. wonderland, and even communication itself is key to keeping a good log.
  1203. Also, do not forget to write down the number of hours actively forced
  1204. when doing this. Passive hours do not matter for this purpose, and are
  1205. hard to statistically identify anyhow, unless the host already has a
  1206. schedule. Remember, the host is in no way required to do this. In fact,
  1207. it is time consuming, and not suggested for people new to tulpamancy.</p>
  1208.  
  1209. <h2>Interpersonal Relationships</h2>
  1210. <p>Believe not all tulpamancers see tulpas as friends, or as lifelong
  1211. companionship. In the tulpa world, there is the normal tulpa-host bond,
  1212. and then there is an interpersonal relationship. This is where the tulpa
  1213.  stops becoming a research material, or a tool, and becomes a person
  1214. with real feelings, with real possessions, and need to attention.
  1215. Tulpamancers who develop a tulpa to this stage, tend to continue onto
  1216. the imposition stage of development. While it is not entirely necessary
  1217. to perform imposition, it provides a drastic improvement to the
  1218. tulpamancy experience as a whole. When a tulpa is imposed, a host can
  1219. experience the tulpa with all of their senses.</p>
  1220.  
  1221. <p>An interpersonal relationship can be held without imposition. It is a
  1222.  relationship, much like a platonic relationship; where affection may be
  1223.  expressed in a way that is only to express admiration. This is a
  1224. typical “good” reason for creating tulpa, and is a way to keep from
  1225. being totally alone in ones life. Especially during times where the host
  1226.  is depressed or does not have a present traditional relationship. The
  1227. abject loyalty of a thoughtform by default, is a tempting prospect for
  1228. this reason. The permanence of the tulpa-host bond does not impact some
  1229. strongly enough to prevent them from making this irreversible decision.
  1230. However, hosts that create tulpa for this purpose have no intention of
  1231. ever letting them go.</p>
  1232.  
  1233. <h2>Sexual Relationships</h2>
  1234. <p>The&nbsp;Tulpanomicon&nbsp;would not have a complete relationship
  1235. section without covering sexual relationships. While
  1236. the&nbsp;Tulpanomicon&nbsp;in no way endorses or suggests this kind of
  1237. action, it will be discussed. A large portion of the tulpamancy
  1238. community frowns upon the use of a tulpa as a sexual tool. However, a
  1239. relatively acceptable medium in this controversial debate; is an
  1240. interpersonal tulpa-host relationship that takes part in sexual
  1241. activities occasionally, as any other human-human relationship would. In
  1242.  this case will the&nbsp;Tulpanomicon&nbsp;consider developing a sexual
  1243. relationship.</p>
  1244.  
  1245. <p>First and foremost, creating a tulpa for the expressive purpose of
  1246. using it as a sexual fantasy generator, or toy is seen by the community
  1247. as “brainwashing” and ultimately; rape. It does make sense in this
  1248. context, but because it is not illegal to rape a mental thoughtform,
  1249. whatever a tulpamancer does with their thoughtform is on them; as long
  1250. as nobody knows, they cannot judge a host for it. Therefore it is
  1251. pointless to bring up in a public setting. People who do this typically
  1252. have a mental disposition to enforce control, so it is better sensed to
  1253. act it out on a thoughtform rather than a human being. It is a moral
  1254. quandary that will always cause controversy, no matter its context.</p>
  1255.  
  1256. <p>Therefore, when discussing a tulpa-host sexual relationship, we are
  1257. talking about using a forcing period in for the predetermined act have a
  1258.  having sexual intercourse. This is particularly difficult to do through
  1259.  visualization alone, especially for the tulpa, as they may not have yet
  1260.  experienced such a feeling any way; nor is it easy for the host to
  1261. describe. Also, consider the prospect that the tulpa may not emulate
  1262. human anatomy. The host would then need to force the tulpa in order to
  1263. develop a clear visualization of the tulpa’s sexual organs which then in
  1264.  turn would need to be researched in a manner that would not offend the
  1265. tulpa. Only after this, could the act really begin, and then the host
  1266. would have to visualize their own actions within the wonderland, which
  1267. during the act of sexual intercourse may simply be too difficult for the
  1268.  host to perform. This may not be needed if the host already has the
  1269. ability to impose their tulpa, which would provide a much more sensory
  1270. experience anyway.</p>
  1271.  
  1272. <h2>Masturbation as a Forcing Technique</h2>
  1273. <p>In order to solve complexities of the forcing, there is another “more
  1274.  productive” method of actively forcing sexual intercourse. Its easy, it
  1275.  is time that can be dedicated to the tulpa, and it can be used to
  1276. strengthen the tulpa-host bond in a sexual relationship. To begin using
  1277. masturbation as a forcing technique, just as in normally actively
  1278. forcing, the host will need to be in an environment, alone and free of
  1279. distractions, which would be ideal for what the host would be doing
  1280. anyway. Ideally, a time period and location would be selected which
  1281. would maximize the “exposure” of this exposé. Climb into bed and strip
  1282. down. It may be beneficial to strip down entirely, and lay face up. At
  1283. this point, simply force the tulpa on top, and go at it. This position
  1284. should be relatively easy to perform for both genders, but both people
  1285. and tulpa are creative. Something more “difficult” can be arranged.</p>
  1286.  
  1287. <p>Note like any host, a tulpa can also develop a sexual addiction. This
  1288.  can drastically change the tulpa’s behavior, and form as well. Often,
  1289. sexually influenced changes, much like any other powerful feeling or
  1290. emotion can be difficult to reverse if the host later deems such action
  1291. is necessary.</p>
  1292.  
  1293. <h1>Imposition</h1>
  1294. <p>Imposition is a more extreme version of the controlled hallucination
  1295. that is, tulpamancy. Through imposition, a host may be able to
  1296. experience a tulpa in the waking world, potentially at all times, with
  1297. the use of all of the usual senses. Imposition is a very difficult
  1298. process that &nbsp;will take a significant amount of time, perhaps many
  1299. years, to make permanent. For some, imposition with all of the manifest
  1300. senses is the end goal of creating a tulpa. It provides a personal
  1301. alternative to human companionship, with all of the benefits, and none
  1302. of the adverse effects. An imposed being does not eat, sleep, consume
  1303. resources, is omnipresent, knows all of the host’s secrets, and cannot
  1304. tell a soul. Only the host can hear it, and only the host can respond to
  1305.  it; however the tulpa can respond to whatever it hears and provide
  1306. input. While imposing, rather than doing this from within the wonderland
  1307.  in the hosts mind, they can do so standing an arms length away. Keep in
  1308.  mind, even though a tulpa is imposed. Reaching out to touch them, or
  1309. talking to them aloud is an easy one way ticket to the ward.</p>
  1310.  
  1311. <h2>Presence Imposition</h2>
  1312. <p>Before beginning “sensory imposition”, it has been suggested to begin
  1313.  with presence imposition. Presence imposition is a feeling of awareness
  1314.  a person would normally receive before a sensory response. The feeling
  1315. of having someone looking over the shoulder, or walking behind the host.
  1316.  This form of imposition can be done with little difficulty and can help
  1317.  a tulpamancer practice imposition before attributing their senses to
  1318. it. Imagining a wisp of smoke before a form, or a whisper before a
  1319. sound. Basic practice makes advanced concepts easier. Start from the
  1320. bottom, and add layers of complexity from there.</p>
  1321.  
  1322. <h2>Sound</h2>
  1323. <p>The first of the senses to discuss when imposing, is the sound a
  1324. tulpa makes. A primary portion of a tulpa’s sound is the mindvoice,
  1325. which is already an audio hallucination to begin with. However, the
  1326. major difference between the mindvoice, and imposing a voice, is that
  1327. while the mindvoice is heard in the head. Imposing a voice is done with
  1328. the ears. The important aspect to realize about this, is the human ear
  1329. has been developed to “audio locate”. Imposing successfully would
  1330. require the host to be able to locate the tulpa through sound alone, if
  1331. necessary. The host must also consider that the voice is not the only
  1332. sound a tulpa makes. If they want an imposition in full, they will have
  1333. to consider everything; from the sound of footstep on over light leaves,
  1334.  to the awkward sounds the tulpa’s body makes in proxy like the
  1335. heartbeat, or air pockets moving throughout the body cavity, if there
  1336. are any. For these reasons, sound is a difficult and often complicated
  1337. to impose completely.</p>
  1338.  
  1339. <h2>Sight</h2>
  1340. <p>Of course though, it would be pretty hard for a host to hear where a
  1341. tulpa behind them if they cannot complete the whole audiovisual
  1342. illusion. Sight imposition is one of the harder senses, if not hardest,
  1343. to impose, Due to the specific reason a tulpa exists in a non-physical
  1344. space and will, once imposed, need to interact with the physical
  1345. environment. An imposed tulpa cannot open a door, but can respond to the
  1346.  door’s movement if it is being moved towards them. A tulpa will still
  1347. need to be able to sit in a chair, or lay on a bed. Imposing more
  1348. difficult visualizations like water droplets &nbsp;falling on them
  1349. during rain or in the shower. The wet gimmer of skin, or shimmer of hair
  1350.  in sunlight. These are all things may eventually need to be practiced
  1351. during imposition. A suggestion, would be to begin with a ghostlike
  1352. figure of a tulpa manifest, as in presence imposition, and work from
  1353. there. Visually imposing a tulpa without a form may not be necessary,
  1354. however the tulpamancer may find a sense of “knowing where the tulpa is”
  1355.  difficult to perfect. Also, keep in mind that sight imposition is one
  1356. of the few cases to take caution in. Do not exert the human brain too
  1357. hard. A host, through sight imposition, can easily cause themselves,
  1358. headaches, lightheadedness, migraines, and even nose bleeds.</p>
  1359.  
  1360. <h2>Smell &amp; Taste</h2>
  1361. <p>A strange but thoughtful part of tulpa imposition, are the senses of
  1362. smell, and taste. A tulpa will have a smell, the host will have to find
  1363. what those smells are, and place them. It is also weird to think of what
  1364.  a tulpa may taste like. A common tulpa experiment would be, because
  1365. tulpas do not feel pain, to simply take a bite from them; please note
  1366. that not necessarily painful, a tulpa may be offended by this action. A
  1367. tulpa is a sovereign entity, and may require permission from the host
  1368. before participating in such experimentation. More exactingly, what does
  1369.  their skin taste reminiscent of, when kissed does their saliva if they
  1370. have any produce a flavor, what about excretion from sexual organs, or
  1371. other bodily fluids, again if they have any. Do these things also have
  1372. separate scents associated with them? These are all questions the
  1373. tulpamancer will need to address.</p>
  1374.  
  1375. <h2>Touch</h2>
  1376. <p>Often the touch of a tulpa upon the host is a simple thing to
  1377. experience. Much like the feel of goosebumps in a cold breeze, the
  1378. waking mind can be tricked into imposing this feeling upon the host.
  1379. Sight of the tulpa may be needed to do this, making touch a ancillary
  1380. step. Once the tulpamancer can visualize the tulpa’s movements, the mind
  1381.  will take over and experience a tulpa’s touch, sometimes through the
  1382. mechanism that controls the touch sense; even though the host may remain
  1383.  perfectly calm during this; sometimes it experienced as a chill or a
  1384. tickling sensation. Hosts have also experienced pressure on the skin
  1385. from the tulpa, but this is not often and may only occur for people well
  1386.  versed in touch imposition. Note that sight imposition is not required
  1387. for touch imposition to occur, and may cause the host to be touched
  1388. without a noticeable origin.</p>
  1389.  
  1390. <p>The other way touch can be expressed is by having the host touch the
  1391. tulpa. This is definitely far more difficult to achieve than the host’s
  1392. response to the tulpa touch. A tulpamancer will be considered successful
  1393.  in doing this when they can stroke their tulpa, and not have their hand
  1394.  pass through them. The tulpa’s body, and clothing should provide an
  1395. appropriate and proportional amount of resistance. In comparison to
  1396. other people the host would touch on a daily basis. If this kind touch
  1397. is the only of the senses imposed, this would be be considered enough to
  1398.  be “considerably successful” in imposition. Keep in mind, that the
  1399. tulpa will need to react to the touch other people, and objects in the
  1400. environment. In this respect, the tulpamancer will need to have a feel
  1401. for the gravity of the tulpa’s movements. If they are not correctly
  1402. applied, the tulpa will respond naturally and it may need to be
  1403. corrected.</p>
  1404.  
  1405. <h1>Dissolution</h1>
  1406. <p>Dissolution is the act of diminishing a tulpa or destroying a tulpa
  1407. completely. There are a number of reasons a host may want to do this. If
  1408.  the tulpa is causing harm to the host or permanent harm to itself of
  1409. other tulpas. If it is evolving into something a host was seeking to
  1410. avoid or if it is emulating the host enough that it is suspected it may
  1411. be a duplicate personality thoughtform. If it attempts to access
  1412. information that is was explicitly told to avoid, violates rules or laws
  1413.  set by the host, or attempts to take advantage of the hosts primal
  1414. weaknesses, draining computational resources. All of these are reasons
  1415. someone would consider dissolution. There are a few methods of doing
  1416. this, they are covered below.</p>
  1417.  
  1418. <h2>Ignoring</h2>
  1419. <p>Every tulpa needs attention to survive. Because of the way the brain
  1420. works and how synapses are built, activities and actions not reinforced
  1421. often will weaken over time. Tulpamancy works in the same way. If a
  1422. tulpa is avoided for a significant period of time, it will slowly lose
  1423. some aspects of itself, and appear less and less frequently on its own.
  1424. Even the most dangerous tulpas, as long as they are not acknowledged,
  1425. will be weakened and degrade over time when ignored. During this kind of
  1426.  dissolution, it is essential to not bring attention to the tulpa, no
  1427. matter how it attempts to communicate with the host. Sleep often if the
  1428. tulpa has existed for a while. Read books, play games, go about daily
  1429. life. Stop forcing it, stop visiting the wonderland, stop talking to it.
  1430.  The tulpa will eventually retreat. Note, that this will not destroy the
  1431.  tulpa, it will only prevent it from appearing. Attempting to force with
  1432.  it will work, but it may retreat into a pre-sentient state.</p>
  1433.  
  1434. <h2>Destructive Forcing</h2>
  1435. <p>Similarly to active forcing, destructive forcing is time a host
  1436. assigns to a tulpa for communication. Instead of making forward process,
  1437.  the opposite is true. This may work with tulpa that are out of control
  1438. in a mild way. Similar to grounding it, the host could slowly remove,
  1439. block off or destroy parts of the tulpa’s wonderland. If this does not
  1440. cause a change in behavior, simply start communicating with it in a
  1441. vocal way, parroting an puppeting every action it makes, until it
  1442. becomes a personality doppelganger. This can, destroy a tulpa, and
  1443. should only be done it extreme cases.</p>
  1444.  
  1445. <h2>Tulpa Override</h2>
  1446. <p>Simply, a tulpa override is a process by which, a host creates
  1447. another tulpa to take the place of, and absorb the other tulpa’s
  1448. assigned mental space and wonderland. The tulpas for a time will
  1449. co-exist. Creating an atmosphere of distrust in the problematic tulpa
  1450. may trigger a self preservation response in the new tulpa, causing it to
  1451.  seek attention at every available opportunity, cutting off the other
  1452. tulpas movements. Once weak enough the other tulpa would just take the
  1453. properties of the old tulpa and dilute them into a harmless and
  1454. rejectable slurry of bad ideas. Bad tulpas a good to use as examples of
  1455. what not to be.</p>
  1456.  
  1457. <h1>Alternative Methods</h1>
  1458. <p>The following is a short list of alternative games and forcing
  1459. methods that may help a host become a better tulpamancer. This is always
  1460.  expanding, if anyone has a suggestion for this guide, feel free to
  1461. forward it over.</p>
  1462.  
  1463. <h2>Ask a Question / Get a Question</h2>
  1464. <p>It is a simple enough game between tulpa and host. While actively
  1465. forcing, the host will ask the tulpa a question, and then the tulpa will
  1466.  have a chance to ask the host a question. This will continue as long as
  1467.  possible between both players. The questions asked and answered during
  1468. this game can be logged to help the host learn more about thierself, and
  1469.  their tulpa. It also helps provide a list of questions not to ask
  1470. another day.</p>
  1471.  
  1472. <h2>Circle Line Circle</h2>
  1473. <p>This is an art activity with a very simple concept. It is suggested
  1474. to, not only help hone the artistic skills of the host, but to help in
  1475. developing recognition of planar geometry. This activity is easy and fun
  1476.  to do. Grab a sheet of paper; printer paper works well for this, but
  1477. anything is fine. Obtain a writing utensil; specifically a pen. Why must
  1478.  it be a pen? If the host “messes up” during the process of this
  1479. activity, they cannot be allowed to erase it. To start, the host must
  1480. draw a circle on the page. Not large enough to cover the paper, but
  1481. small. From the circle, the host must then draw one straight line from
  1482. the edge of the circle to any point on the paper. This can be done at
  1483. any angle the host wishes. From this point on, the host must then do one
  1484.  of the following.</p>
  1485.  
  1486. <ul><li>- Draw one new straight line from the edge of a circle to a random point.</li>
  1487. <li>- Draw one new circle at the end of a line not connected to a circle.</li>
  1488. <li>- Draw a new circle concentric to an existing circle that share the same center, the larger completely surrounding the smaller.</li>
  1489. <li>- Draw one new straight line from the edge of a circle to the edge of another circle.</li>
  1490. </ul><p></p>
  1491. <p>The host will then repeat this process until they feel they need to
  1492. stop, or have become bored of the activity. The same rule can be
  1493. followed any number of times before switching to a new rule. If the host
  1494.  has become bored, consider the&nbsp;Parallel or
  1495. Perpendicular&nbsp;activity.</p>
  1496.  
  1497. <h2>Parallel or Perpendicular</h2>
  1498. <p>Much like the&nbsp;Circle Line Circle&nbsp;art activity, this is used
  1499.  to help get the mind used to imagining planar spaces. This will also
  1500. need to be done with a pen. The host will draw one short straight line
  1501. segment of any length. From there the host will select one of the
  1502. following to do.</p>
  1503.  
  1504. <ul><li>- Draw one new straight line parallel to an existing line, that does not touch that line.</li>
  1505. <li>- Draw one new straight line perpendicular to an existing line, that touches that line.</li>
  1506. <li>- Draw one new line with a curve parallel to an existing line, that does not touch that line.</li>
  1507. <li>- Draw one new line with a curve perpendicular to an existing line, that touches that line.</li>
  1508. </ul><p></p>
  1509. <p>The host will then repeat this process until they feel they need to
  1510. stop, or have become bored of the activity. The same rule can be
  1511. followed any number of times before switching to a new rule</p>
  1512.  
  1513. <h1>Special Thanks</h1>
  1514. <p>to: GGMethos, metenamina, Phi, t7cb952c9c050, throwaway_tulpa, [everyone at /r/edditTulpas]</p>
  1515. </div>
  1516. </div>  
  1517. </body></html>
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