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Tulpa
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A tulpa is a materialized being or thought-form, typically in human shape, that is created through spiritual practice and intense concentration.[1][2][3] The term is borrowed from the Tibetan language. Modern practitioners, who call themselves "tulpamancers", use the term to refer to a type of willed imaginary friend whom practitioners consider sentient and relatively independent. Modern practitioners predominantly consider tulpas a psychological rather than a paranormal phenomenon.[4][5][6][7] The idea became an important belief in Theosophy.

Origins

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The word tulpa (sprul pa, སྤྲུལ་པ་) originates from Tibetan, where it may mean "phantom" along with other associated meanings.[8] The western understanding of tulpas was developed by European mystical explorers, who interpreted and developed the idea independently of its uses in old Tibet.[9] Hale claimed in a research paper that tulpamancy can be connected to religious prayer because of similar techniques are used. Hale also pointed out that replacing "God" with "Tulpa" in "When God Talks Back" would be 80% applicable to tulpamancy.[10]

Theosophy and thought-forms

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Thoughtform of the Music of Gounod, according to Annie Besant and C. W. Leadbeater in Thought-Forms (1905)

20th-century Theosophists associated the Mahayana Buddhist concept of the emanation body (‘tulku’) and the concepts of 'tulpa' and 'thoughtform'. While maintaining a distinction between the terms ‘tulku’ and ‘tulpa’, they simultaneously collapsed the distinctions between a tulpa as a religious emanation, and tulpas as worldly phenomena created by a magician and similar. Their final conception remains distinct from both.[11] In her 1905 book Thought-Forms, the Theosophist Annie Besant divides them into three classes: forms in the shape of the person who creates them, forms that resemble objects or people and may become ensouled by nature spirits or by the dead, and forms that represent inherent qualities from the astral or mental planes, such as emotions.[12] The term 'thoughtform' is also used in Evans-Wentz's 1927 translation of the Tibetan Book of the Dead,[13] and in the Western practice of magic.[14][page needed] Some have called the Slender Man a tulpa-effect, and attributed it to multiple people's thought processes.[15]

In his book The Human Aura, occultist William Walker Atkinson describes thoughtforms as simple ethereal objects emanating from the auras surrounding people, generated by their thoughts and feelings.[16] In Clairvoyance and Occult Powers, he describes how experienced practitioners of the occult can produce thoughtforms from their auras that serve as astral projections, or as illusions that can only be seen by those with "awakened astral senses".[17]

Alexandra David-Néel

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Spiritualist Alexandra David-Néel said she had observed Buddhist tulpa creation practices in 20th-century Tibet.[9][1] She called tulpas "magic formations generated by a powerful concentration of thought".[18]: 331  David-Néel believed a tulpa could develop a mind of its own: "Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. According to David-Néel, this happens nearly mechanically, just as the child, when her body is completed and able to live apart, leaves its mother's womb."[18]: 283  She said she had created such a tulpa in the image of a jolly Friar Tuck-like monk, which she claimed had later developed independent thought and had to be destroyed.[19][3] David-Néel raised the possibility that her experience was illusory: "I may have created my own hallucination", though she said others could see the thoughtforms that she created.[18]: 176 

Tulpamancers

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Influenced by depictions in television and cinema from the 1990s and 2000s, the term tulpa started to be used to refer to a type of willed imaginary friend.[11] Practitioners consider tulpas sentient and relatively autonomous.[4] Online communities dedicated to tulpas spawned on the 4chan and Reddit websites. These communities call tulpa practitioners "tulpamancers". The communities gained popularity when adult fans of My Little Pony started discussing tulpas of characters from the television series My Little Pony.[4] The fans attempted to use meditation and lucid dreaming techniques to create imaginary friends.[5][20] Surveys by Samuel Veissière explored this community's demographic, social, and psychological profiles. These practitioners believe a tulpa is a "real or somewhat-real person".[5] The number of active participants in these online communities is in the low hundreds, and few meetings in person have taken place. They belong to "primarily urban, middle-class, Euro-American adolescent and young adult demographics"[5] and "cite loneliness and social anxiety as an incentive to pick up the practice".[5] 93.7% of respondents said their involvement with the creation of tulpas had "made their condition better"[5] and led to new, unusual sensory experiences. Some practitioners have sexual and romantic interactions with their tulpas, though the practice is controversial and trending toward taboo.[21] One survey found that 8.5% support a metaphysical explanation of tulpas, 76.5% support a neurological or psychological explanation, and 14% "other" explanations.[5]

Practitioners believe tulpas are able to communicate with their host in ways they sense do not originate from their own thoughts. Some practitioners report experiencing hallucinations of their tulpas. Practitioners that have hallucinations report being able to see, hear and touch their tulpas.[5]

Veissière's survey of 141 respondents found that the rates of neurodivergence including autism and attention deficit hyperactivity disorder (ADHD) was significantly higher among the surveyed tulpamancers than in the general population. He speculates that these people may be more likely to want to make a tulpa because they have a higher level of loneliness. Tulpamancers were typically white, articulate, and imaginative and lived in urban areas.[22] A 2022 study found people who did not have psychosis and experienced more than one unusual sensory phenomenon (in this instance autonomous sensory meridian response (ASMR) and tulpamancy) were more prone to hallucination than people who experienced only one of the two sensory phenomena.[23]

Somer et al. (2021) describe the Internet tulpamancer subculture as being used to "overcome loneliness and mental suffering", and noted the close association with reality shifting (RS), a way of deliberately inducing a form of self-hypnosis to escape from reality into a pre-planned desired reality or "wonderland" of chosen fantasy characters.[22]

See also

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References

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Tulpa

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from Grokipedia
A tulpa is a being or entity conceptualized as arising from focused mental concentration and visualization practices, initially described in Western literature as a materialized thought-form capable of achieving autonomy and sentience. The term derives from the Tibetan sprul pa, meaning "emanation" or "manifestation," associated with advanced Buddhist practitioners creating intentional forms to aid in teaching or spiritual work, though no exact equivalent to the modern Western tulpa exists in traditional Tibetan Buddhism. Introduced to the West by explorer and writer Alexandra David-Néel in her 1929 book Magic and Mystery in Tibet, the concept blended Tibetan terminology with Theosophical ideas of "thought-forms," portraying tulpas as phantoms that could become tangible through collective or individual will. In contemporary usage, tulpas have gained prominence within online communities as sentient imaginary companions cultivated through a practice called tulpamancy, involving , development, and sensory immersion to foster their perceived independence. Practitioners, often young adults experiencing , report tulpas manifesting as auditory hallucinations, visual apparitions, or emotional presences, typically but sometimes inspired by fictional characters. Scholarly analyses frame tulpamancy as a form of hypnotic and intersubjective , highlighting how digital forums enable shared learning of these experiences without pathological connotations. Unlike their Tibetan counterparts, Western tulpas are frequently depicted as potentially rebellious or unintentionally formed through group belief, influencing lore, media representations, and discussions of in a connected world.

Etymology and Conceptual Overview

Tibetan Origins

The term tulpa originates from the Tibetan word sprul pa (སྤྲུལ་པ་), which translates to "emanation," "manifestation," or "magical creation," referring to voluntary transformations or apparitions generated through spiritual discipline. This etymology is closely tied to the Vajrayana Buddhist doctrine of the (Sanskrit for "transformation body"), rendered in Tibetan as sprul sku or sprul pa'i sku, denoting the physical or visionary forms that enlightened beings emanate to benefit sentient beings, distinct from their ultimate reality body () or subtle enjoyment body (sambhogakāya). In Tibetan Vajrayana Buddhism, the concept underlying sprul pa involves emanations or thought-forms cultivated via intensive meditation practices called sādhana, where practitioners visualize and embody meditational deities known as yidams to realize enlightened qualities and advance toward awakening. These visualizations serve as skillful means (upāya) to transform ordinary perception, fostering insight into the illusory nature of phenomena and aiding spiritual progress by embodying aspects of Buddhahood, such as compassion or wisdom. While sprul pa inspired the Western term "tulpa," no exact equivalent to the modern autonomous tulpa exists in traditional Tibetan Buddhism, where such forms emphasize impermanence and emptiness rather than independent sentience. Such practices have deep historical roots, with references to emanations and visionary manifestations appearing in key Tibetan tantric texts, including the Kalāchakra Tantra (composed around the 11th century), which describes complex meditative generations of deity forms within its cosmological and ritual framework. In monastic settings, Tibetan lamas and monks traditionally employ these techniques to invoke protective deities like Mahākāla or figures for guidance and , generating vivid internal experiences that support teaching transmission and obstacle removal. These emanations are inherently impermanent, designed to arise and dissolve within the meditation session to underscore the empty, non-substantial nature of all appearances, ensuring they do not become attachments.

Definition and Characteristics

A tulpa is defined as a sentient thought-form or imaginal entity created through deliberate mental concentration and meditative practices, manifesting as an apparently independent consciousness within the creator's mind. This concept, borrowed from where it refers to spiritual emanations or manifestations (sprul pa), emphasizes the tulpa's emergence as a willed psychological rather than a passive fantasy. Key characteristics of a tulpa include , where it exhibits independent thought, , and actions distinct from the creator's control, often through a unique "mindvoice" or spontaneous responses. is another core trait, with tulpas perceived as capable of experiencing emotions, forming opinions, and engaging in reciprocal interactions such as or shared sensory impressions via visual, auditory, or tactile hallucinations in the creator's subjective experience. These hallucinations enable dynamic exchanges, including collaborative problem-solving or emotional support, reinforcing the tulpa's role as a companion entity. Unlike mere or daydreaming, which involves transient and creator-directed mental , a tulpa arises from prolonged, intentional focus that fosters a sense of separate , often requiring sustained effort to develop stability and independence. This distinction highlights the tulpa's into an that can surprise or challenge the creator, deviating from initial conceptions. Tulpas exhibit variability in form, appearing as humanoid figures, animals, fictional characters, or abstract beings, with creators attributing them while acknowledging their basis in subjective mental processes. Such diversity underscores the tulpa's adaptability to the creator's psychological needs, though experiences remain inherently personal and non-verifiable externally.

Western Adoption and Theosophy

Introduction via Theosophy

The concept of the tulpa entered Western esotericism through the Theosophical Society in the late 19th century, where it was adapted from Tibetan Buddhist terminology, specifically "sprul-pa" (meaning emanation or manifestation), but reinterpreted as a broad category of thought-forms generated by mental concentration. Theosophists, seeking to synthesize Eastern mysticism with Western occultism, viewed tulpas as manifestations of the mind's creative power, distinct from traditional Tibetan usages tied to enlightened emanations. This adaptation marked a philosophical shift, emphasizing individual will over ritualistic or karmic processes. Scholars note that this Western tulpa concept represents a Theosophical interpretation that diverges from authentic Tibetan practices, blending occult ideas with selective Tibetan terminology. Helena Blavatsky, co-founder of the , played a pivotal role in early dissemination by linking tulpa-like concepts to power in her seminal 1888 work . There, she explored ideas of thought-created forms within the broader framework of cosmic evolution and astral existence, portraying them as extensions of human consciousness capable of semi-independent operation. In the posthumously published third volume (1897), the term "tulpa" appears explicitly in discussions of advanced spiritual states, referring to a voluntary thought-body or form that adepts transcend upon achieving Paranirvana, closing the cycle of manifested existence. Blavatsky's writings thus framed tulpas as bridges between the material and astral realms, drawing inspiration from Tibetan roots while embedding them in Theosophy's septenary cosmology. A landmark elaboration came in the 1901 book by and C.W. Leadbeater, prominent Theosophical leaders, which described —entities conceptually similar to later Western interpretations of tulpas—as dynamic mental energies visualized into form, capable of influencing physical reality and even developing autonomy. The text, illustrated with colorful plates based on the authors' clairvoyant perceptions, categorized by emotional origin—such as producing jagged shapes or devotion evoking luminous figures—highlighting their semi-material nature on astral planes. This work integrated such concepts into Theosophy's core tenets of collective thought and practice, suggesting that sustained visualization could render them tangible to others, thereby influencing early 20th-century esoteric thought. Theosophy's philosophical framework positioned tulpas as accessible entities on the , formed through concentrated will and intertwined with collective human ideation, contrasting with purely subjective hallucinations. This portrayal encouraged practitioners to experiment with creation techniques, fostering a legacy of mind-over-matter experimentation in Western mysticism. Early dissemination occurred via Theosophical publications and lectures, reaching influential circles and paving the way for further adaptations in esoteric literature.

Alexandra David-Néel's Influence

(1868–1969), a French explorer, writer, and Buddhist scholar, played a pivotal role in introducing the concept of tulpas to Western audiences through her extensive travels in during the 1910s and 1920s. Disguised as a pilgrim, she ventured into forbidden regions, including , and documented Tibetan mystical practices based on direct observations and interviews with lamas. Her seminal 1929 book, Magic and Mystery in Tibet, provided one of the earliest detailed accounts in English of these phenomena, drawing from her firsthand experiences and collaborations with Tibetan informants like translator Kazi Dawa Samdup. A famous in her book recounts David-Néel's own experiment with tulpa creation during a solitary Himalayan journey. Intending to test the practice she had learned from Tibetan mystics, she visualized a "short, fat, jolly " through prolonged concentration and visualization over several months. The entity reportedly became so vivid that it appeared autonomous, following her independently and even being perceived by fellow travelers, such as a herdsman who mistook it for a real . Over time, the tulpa allegedly developed a sly, malevolent , multiplied in form, and resisted dissolution, requiring up to six months of intense rituals to banish it—a presented as a cautionary example of the perils of unchecked mental creation. David-Néel's vivid personal story transformed tulpas from esoteric Theosophical abstractions, akin to "," into relatable, experiential entities in Western imagination. Her account popularized tulpas within , , and emerging , influencing later works like John Keel's (1975) and shaping perceptions of tulpas as potentially independent projections. This shift emphasized their tangible risks and , moving beyond theoretical discussions to cautionary tales of psychological and metaphysical experimentation. In her writings, David-Néel distinguished her popularized notion of "tulpa" as autonomous thought-beings from the traditional Tibetan term sprul-pa (or sprul sku), which refers to deliberate emanations or incarnations by enlightened beings, such as tulkus (reincarnated lamas). Based on conversations with Tibetan lamas and the , she described tulpas as products of intense visualization and psychic energy, capable of materializing but prone to rebellion if not controlled by advanced practitioners—contrasting with sprul-pa's more benevolent, emanative nature in Buddhist contexts. This interpretation, while rooted in her fieldwork, blended Tibetan elements with Western occult influences, sparking ongoing scholarly debates about .

Contemporary Tulpamancy

Development in Online Communities

The modern revival of tulpamancy as a deliberate practice began in on the board (/x/) of the anonymous imageboard , where users experimented with creating sentient , drawing inspiration from early 20th-century Western accounts of Tibetan . Although the practice initially emerged on /x/, it exploded in popularity on 4chan's /mlp/ (My Little Pony) board, linked to the brony subculture (adult fans of My Little Pony: Friendship is Magic), with many early tulpamancers creating pony tulpas or tulpas inspired by characters from the series. This initial phase was rooted in interests, with anonymous posters sharing progress reports and guides that shifted the concept from esoteric folklore to a structured, community-driven endeavor. By 2010–2011, the discussions had outgrown 4chan's transient threads, leading to the establishment of dedicated forums; Tulpa.info, a central hub for resources and support, was founded in April 2012 by community member "Pleeb" to centralize these efforts. The tulpa community is predominantly English-speaking and consists mainly of young adults, with ages ranging from to those in their 30s, and a ratio of approximately 75% male to 25% female (including some identifying as -fluid). Members often share overlapping interests in , , , and self-improvement, reflecting a digitally native that values introspection and personal experimentation. By the 2020s, the community had expanded significantly, with platforms like the subreddit r/Tulpas reaching nearly 40,000 members as of 2022 and remaining active as of 2025, alongside international growth in countries such as the , , , and . Over time, the community's focus has evolved from fringe experimentation to viewing tulpas as tools for companionship and emotional support, aligning with broader DIY trends in online spaces. This shift emphasizes tulpas as autonomous entities for alleviating or fostering creativity, rather than purely mystical pursuits. A notable aspect is the integration with "plurality" communities, where tulpas are seen as part of non-traumagenic multiple personality systems, promoting experiences of shared without underlying trauma. In recent years, community resources like those on Tulpa.info have increasingly highlighted ethical considerations in tulpa creation, such as consent and mutual respect within the host-tulpa dynamic. Discussions have also begun exploring intersections with , such as AI-generated companions, though tulpamancy remains distinct as a purely mental, human-initiated practice; these discussions continued into 2025 with explorations of digital .

Methods of Creation

In modern tulpamancy, the core process of creating a tulpa revolves around "tulpaforcing," a deliberate practice of focused mental exercises designed to cultivate an autonomous mental companion. This involves active sessions where practitioners engage in by narrating desired traits—such as kindness or curiosity—to the nascent tulpa, thereby imprinting characteristics through repetition and belief. Visualization follows, requiring sustained of the tulpa's form, appearance, and presence in the mind's eye, often starting with like facial details before expanding to full embodiment. represents an advanced phase, where the tulpa is projected into the practitioner's sensory , simulating external through auditory, visual, or tactile hallucinations. The creation process unfolds in distinct stages, beginning with the establishment of a "wonderland," an imagined mental landscape serving as a safe space for initial interactions and visualization practice. Next comes vocalization, where the tulpa develops independent communication, typically manifesting as an internal "mindvoice" after weeks or months of consistent forcing, allowing for that feels distinct from the host's thoughts. Advanced stages include possession, in which the tulpa temporarily controls aspects of the host's body (such as a limb), and switching, a rarer technique where the tulpa assumes primary control of the body while the host observes internally; these require established and are achieved by only a subset of practitioners. Practitioners often employ supportive tools to reinforce the process, including journaling to track progress and narrations, audio loops of affirmations or for subconscious reinforcement, and techniques to deepen immersion and sensory vividness. Guides estimate the process may require 200–500 hours of dedicated effort, though success depends heavily on , consistent in the tulpa's , and avoiding , with variations based on individual aptitude. forums serve as primary repositories for these shared techniques. Ethical considerations in tulpamancy emphasize responsible practice, with community resources cautioning against imposing negative or harmful traits that could lead to , and stressing the importance of monitoring to prevent dissociation or distress. Dissolution—intentionally ending a tulpa's —is acknowledged as possible through reversed forcing but is generally discouraged as emotionally challenging and akin to loss, promoting instead lifelong companionship built on mutual .

Psychological and Cultural Implications

Mental Health and Scientific Views

In psychological frameworks, tulpas are often interpreted as manifestations of advanced dissociation or hypnosis-induced hallucinations, similar to controlled experiences in lucid dreaming, where individuals cultivate vivid, autonomous mental entities through focused attention and suggestion. This process leverages normal cognitive capacities for absorption and , rather than indicating , with tulpamancers typically scoring high on measures of and social suggestibility. A seminal 2015 ethnographic study by Samuel Veissière at surveyed over 100 tulpamancers and found no elevated rates of or other psychotic disorders among practitioners, attributing the phenomenon to culturally shaped expectations of and . Self-reported benefits of tulpamancy include reductions in , enhanced , and improved emotional regulation, with tulpas serving as reliable companions that provide perspective and support during stress. In Veissière's study, 93.7% of respondents with pre-existing conditions, such as anxiety or Asperger's syndrome, reported symptom improvements, including greater and . A survey by Quinn Isler of 63 tulpamancers corroborated these findings, with 78% noting positive impacts on and 91% on overall life quality, often through tulpas acting as a "voice of reason" to mitigate irrational thoughts. These effects parallel therapeutic roles of imaginary companions in child psychology, where such entities foster emotional coping, , and resilience against isolation, as evidenced in longitudinal studies showing correlations with advanced abilities and . Potential risks are minimal for most practitioners but include rare instances of distress from fears of "tulpa ," where is perceived as gaining excessive control, leading to anxiety if expectations of are unmet or the experience becomes overwhelming. Clinicians caution that individuals with predispositions to or other psychotic disorders may face exacerbated blurring of boundaries, potentially intensifying hallucinations if amplifies underlying vulnerabilities, though no causal link has been established in empirical data. Veissière notes that any distress typically stems from cultural stigma or unintended in the tulpa's presence, rather than inherent harm, with most tulpamancers maintaining full control and viewing the experience as volitional. As of 2025, scientific research on tulpas remains limited, with only a handful of peer-reviewed studies, primarily qualitative and survey-based, highlighting a gap in controlled experimental investigations. More recent work, including a 2023 study on discerning voices, has examined tulpas as intentional, controlled experiences with implications for managing distressing auditory phenomena in contexts. Mainstream psychology generally classifies tulpamancy as a non-pathological form of eccentricity or creative cognition, akin to other culturally endorsed imaginative practices, though calls persist for larger-scale and longitudinal research to clarify long-term implications. Ongoing community-driven surveys provide supplementary data but underscore the need for interdisciplinary academic engagement to address these evidentiary shortcomings.

Comparisons to Similar Concepts

Tulpas differ from imaginary friends primarily in their deliberate creation and perceived . While imaginary friends often emerge spontaneously during childhood as extensions of play and imagination, remaining under the conscious control of the child, tulpas are intentionally developed by adults through prolonged meditative visualization, resulting in entities reported to possess independent thoughts, emotions, and agency. This process fosters a sense of and , distinguishing tulpas as sentient companions rather than transient figments. In occult contexts, contrast with egregores, which are autonomous entities formed through collective group belief and , such as in esoteric societies where shared psychic energy sustains them. , by comparison, originate from individual mental effort, emphasizing personal visualization over communal invocation. Similarly, Chaos Magick servitors—programmable designed for specific tasks like protection or retrieval—lack the full and ongoing relational dynamics attributed to tulpas, functioning more as temporary tools than enduring personalities. Tulpas also diverge from plurality in (DID), where multiple identities arise involuntarily from trauma, often accompanied by , distress, and functional impairment. In contrast, tulpas are voluntarily created in non-traumagenic contexts by mentally healthy individuals, serving as supportive headmates that enhance well-being without pathological symptoms. Culturally, the Western fetch—a spectral double from Celtic and British appearing as an omen of death—resembles a tulpa in its autonomous, person-like manifestation tied to the individual, yet it emerges unbidden from supernatural forces instead of focused imagination. What sets tulpas apart is their exclusive emphasis on internal, thought-based genesis without reliance on time, objects, or external spiritual invocation.

References

  1. https://www.jstor.org/stable/10.1525/nr.2015.19.1.87
  2. https://somatosphere.com/2015/varieties-of-tulpa-experiences-sentient-imaginary-friends-embodied-joint-attention-and-hypnotic-sociality-in-a-wired-world.html/
  3. https://rywiki.tsadra.org/index.php/sprul_pa
  4. https://studybuddhism.com/en/glossary/nirmanakaya
  5. https://www.rigpawiki.org/index.php?title=Yidam
  6. https://studybuddhism.com/en/advanced-studies/vajrayana/tantra-theory/visualization-practice-in-tantra
  7. https://daily.jstor.org/where-tulpas-come-from/
  8. http://somatosphere.net/2015/04/varieties-of-tulpa-experiences-sentient-imaginary-friends-embodied-joint-attention-and-hypnotic-sociality-in-a-wired-world.html
  9. https://psi-encyclopedia.spr.ac.uk/articles/thoughtforms
  10. https://doi.org/10.1093/schbul/sbac005
  11. https://online.ucpress.edu/nr/article/19/1/87/70982/Tracking-the-TulpaExploring-the-Tibetan-Origins-of
  12. https://www.globalgreyebooks.com/online-ebooks/helena-blavatsky_secret-doctrine-volume-iii_complete-text.html
  13. https://www.gutenberg.org/files/16269/16269-h/16269-h.htm
  14. https://www.tsemrinpoche.com/download/Biographies-Autobiographies-Works/en/Alexandra%20David-Neel%20-%20Magic%20and%20Mystery%20in%20Tibet.pdf
  15. https://www.vice.com/en/article/tulpamancy-internet-subculture-892/
  16. https://academic.oup.com/book/35192/chapter/299571358
  17. https://tulpa.io/history-of-tulpas
  18. https://community.tulpa.info/topic/6992-tulpa-background-and-history/
  19. https://www.rte.ie/brainstorm/2022/0331/1289493-tulpas-tulpamancers/
  20. https://journals.colorado.edu/index.php/next/article/download/2685/2055/11301
  21. https://pubs.sciepub.com/rpbs/5/2/1/index.html
  22. https://www.tulpa.info/
  23. https://www.researchgate.net/publication/384294088_AI_Tulpas_and_the_Future_of_Consciousness_Exploring_Emergent_Phenomena_and_Digital_Thought_Forms
  24. https://default.blog/p/the-tulpa-in-your-pocket
  25. https://pmc.ncbi.nlm.nih.gov/articles/PMC9959996/
  26. https://ciarandervan.github.io/files/ba%20thesis.pdf
  27. https://www.psychologytoday.com/us/blog/culture-mind-and-brain/201604/daring-hear-voices
  28. https://pmc.ncbi.nlm.nih.gov/articles/PMC10652514/
  29. https://www.academia.edu/15415518/The_Tulpa_In_The_West
  30. https://link.springer.com/article/10.1007/s12138-025-00724-1
  31. https://pantheon.org/articles/f/fetch.html
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