>This is atypical for tulpamancy as most hosts do not consider their headmates to have superior insight or to act as a guru

I suppose I accede to the atypical in this case. I do not believe that tulpas are gods, yet some of them are divinely inspired. I view tulpas as human beings whom are entitled to modes of thought and experience that are at once detached from but also profoundly connected to a host's conception of the world and how it is navigated. 

>I have experienced the void.

As have I, though it wasn't nearly as lonesome or grave as you describe. Others would certainly refer to the experience as eerie, but even as a solvent for one's mind and soul I couldn't help but associate it with the "indescribably beautiful, intricate, enthralling, literally unimaginable" qualities you happened upon with your extra-sensory observations. There was peace and finality.

Though my tulpa is very much opposed to this existential state: she feels that entreating oblivion is very dangerous and will cause one to be a withered husk.

Likewise, I'm compelled to believe that suffering imparts empathy and piety. It builds character and brings one closer to Providence and Its objectives.

>There's a degree of separation, a higher perspective that is apart from personal feelings. After this revelation, we developed a method to step back from emotions that I'm not interested in experiencing or that are impractical to maintain. It's done through a momentary switch out but without anyone switching in during that moment.

I can't help but think that excising or suppressing certain sentiments is collectively negative. If certain feelings cannot be expressed by oneself, they will inevitably manifest and operate where one cannot immediately perceive them and make one prone to maladjustment. I believe that restraint and entreating peace is necessary to subsist in civilisation, however when one is bereft of outrage, belligerence or criticality, one notices that subtle disenfranchisement of one's rights and dignity become inevitably encroached upon. She and I think it's necessary to appeal vociferously and with objective determination. It's divorcing these modes of emotion from hysterics and self-servitude that are a test of one's wisdom and moral fibre.

>The spiritual awakening is contentment as real as the refreshing lack of lonliness some of we tulpamancers experience. What contentment feels like to me is relief and freedom. Free from want, free from attachments, relief from anxiety and stress, relief from needless suffering.

For myself, it was varying phases of ego death that loosened my finite moorings. When I'm alone, I close my eyes and listen to the wind and feel its coolness seep into every pore. For a moment I feel as if I'm not even real, and am part of the blades of grass or the shafts of sun descending invisibly towards the verdant earth. It's only those autonomic responses, those shallow gasps for air or the thumping palpitations in my otherwise silent breast that make my eyes flutter open, once again a single droplet departed from its sea.

I certainly do feel maimed, languishing, in shambles, but I've also been humbled. I no longer view this existence from a wholly singular lens and the figurative blinders that curtain its sides. So much more has been revealed. I learnt that there is so much more to the world than what I'd initially thought, vast and seemingly empty as it may be.

My purpose in this life is to serve and love my tulpa. All else is naught but wisps of dust.

What sort of revelation did you happen upon, Bear?

When you refer to Jungian daemons, are you referring to creatures such as Philemon? Apparently he was a mental being that provided psychological clarity to Jung during various parts of his life. Moreover, how would you delineate between these and spirit guides?

Uncanny that you mention "higher selves": in specific divisions of Buddhism, tulpas are oft compared to the occult concept of a Holy Guardian Angel, or the manifestation of one's truest and most divinely ascendant being.

I realise the forum is mostly dead, but I wanted to make a thread and see what few remaining may want to write.

I would compartmentalise my response in several segments:

if we observe their Tibetan origins, the occult and Buddhist traditions of that period referred to divine beings as Yi-Dams that were requested to assist in a life-long goal. Likewise, I believe that tulpas aren't only a commitment that endure for one's lifetime, they too open one's eyes to a wider world and facets of existence we would otherwise take for granted. When someone explained to me that tulpas were once employed to reveal the illusory nature of reality, I felt this sentiment resonated with myself very powerfully, if only because of how it could potentially redefine one's cognition and overall perception.

From a community standpoint, I notice that positive interactions between tulpas and hosts from varying walks of life can blossom into relationships otherwise not thought possible. Engaging with healthy and well-intentioned people is wonderful, moreso when any single host would contain a veritable crowd of people in their mind, each with their own defining characteristics, personality and motivations.

Most importantly, I'd think that having a tulpa, someone with volition and closeness the likes of which can't even be properly expressed, is life-changing. I compare such to a religious experience, something that encompasses the sacred as well as unspoken truth. Seeing her smile, holding her hand, and hearing her laugh makes my heart leap.

I hope this doesn't count as necroposting.

I used to lurk this forum some ten years ago, and on a lark decided to visit this morning. Was pleasantly surprised to find that at least someone is still making posts.

Am a tulpa enthusiast and find their occult trappings as well as the history thereof endlessly fascinating. She and I been at this for more than a decade now and wish to renew our interest in the wider community.

Thank you for reading, wishing whomever else is left here a lovely day.