When Olivia Mabel made a silent 911 call in 1994, the Texas authorities responded. However, they were horrified by what they found.
The strange and lonesome death of Olivia Mabel is the sole unresolved death in Celina’s brief history as a little town in north Texas. Even though the story screams “horror movie,” it is painfully accurate and has lasting effects in the real world.
It is also the topic of a campaign to raise money for the short film Thoughtform. There is stunning evidence that Olivia Mabel may have genuinely created a “thought form” entity out of her sorrow at her son’s passing, and this entity may have contributed to her death. This is in addition to the enigma surrounding her death.
Who was Olivia Mabel?
Olivia Mabel, a devoted wife, and mother to Aiden, resided on the expansive Footlights Ranch estate, approximately an hour’s drive north of Dallas. Her world collapsed when seven-year-old Aiden was discovered dead in a pond on the property.
Due to overwhelming sadness and guilt, Olivia’s withdrawal from her job, friends, church, and husband caused her divorce in early 1991. She was utterly alone in the world and last seen in September 1991.
What Happened to Olivia Mabel?
Police were called to the Mabel residence on February 27, 1994, two and a half years after the incident.
Officers arrived at the site and busted down the bowed door after hearing no movement from inside. They were frightened and shocked by what they found. They had walked into what appeared to be a vacant home filled with dead air, dust, and years of neglect.
After searching the house, they discovered Olivia dead in a nightgown and slippers, seated on a rocking chair in front of a crude altar to her son, and holding a stick figure doll made to look like him. According to investigators, she had been deceased for several months.
A picture of Aiden, hand-drawn portraits of Aiden, a plethora of words written by Olivia to Aiden, a baseball glove, a teddy bear, and a pair of shoes, as well as an urn with his ashes, candles, and flowers were placed on the “altar”—a trunk covered with a “child’s bedsheet.”
Ceremonial writing in a language that leads investigator Terry Goldscher wasn’t familiar with—Sanskrit—was attached to the front of the altar. The word’s English translation is “to construct” or “to build.”
One of the first police officers on the site, Francesca Santiago, gave an account of what she discovered. “I spent much time in El Paso, where I had an uncle interested in some rather sinister occult practices. I knew what it was right away.
“I sensed a powerful, furious presence towering over me as soon as I went into that chamber and saw the symbols and pictures on that altar. In all honesty, I didn’t expect to see it in this town.”
What Did Olivia Mabel Do?
Many have hypothesized that Olivia Mabel was able to direct her profound grief into the creation of an actual entity, known in Tibetan Buddhism as a tulpa, or in English, a “thoughtform,” based on the altar, the Sanskrit, the doll, the isolation, the obsession, and the “strong angry presence” Santiago felt.
According to the definition of a tulpa, a being is produced either by “sheer spiritual or mental discipline alone” or by “magic forms produced by a tremendous focus of thought.”
One envisions a vaporous haze of ideas that has been molded and condensed into concrete form and given independent life by the creator’s tremendous concentration, willpower, and sometimes desperation.
Unbelievably, a note was discovered close to Olivia’s body on February 27, 1994—the date of the 911 calls and the police’s arrival at the scene—even though Olivia had been deceased for several weeks or months.
“My Aiden, I’m sorry,” says the note.
“So sorry again. I shouldn’t have allowed it to get to this point. I’m going out. You cannot keep me as your Vile, Evil CREATURE. My dear Aiden, your mother is on her way. Mama adores you.”
Later, Officer Santiago remarked, “The date on the last letter we found is one of the craziest aspects for me. Dated the same day, we tore down the bloated door. She post-dated everything, according to the city, but I don’t think she was there alone. And I don’t think her spirit wasn’t still with us that night in the room. But if that’s the case, I must be the insane one, right?”
Olivia Mabel’s Tulpa
Had Olivia’s tulpa, which she had fashioned in Aiden’s likeness, gotten out of hand or turned evil? And from where did the house’s silent 911 calls that evening originate? In Magic and Mystery in Tibet, Belgian-French explorer, spiritualist, and Buddhist Alexandra David-Néel described her observations of tulpa creation in Tibet during the 20th century.
She stated that once a tulpa has enough vitality to play the role of a real being, it tends to break free from its creator’s control. Tibetan occultists claim that this occurs almost mechanically, just as a child leaves its mother’s womb once their body is fully developed and capable of supporting itself.
Paranormal Research at Footlights Ranch
Drew Navarro, an Austin-based paranormal investigator, was hired in 2005 by the property’s current owner Christopher Hagen because he could not sell it. He said of the investigation, “In the hundreds of locations I’ve researched, I’ve never sensed such an imposing energy.
“My heart was beating so quickly that I was unable to breathe. Its vibe changed frequently, but it needed to be more friendly. Whatever is in there is incredibly possessive and acts wildly, much like a resentful child. You should stay away from that house and the whole land. I’m still determining what we’re dealing with. Therefore, it needs severe attention.”
After an intense verification, however, it was proven that Olivia Mabel’s story is highly fabricated at best or entirely fictional at worst. It seems to be a viral marketing hoax for the crowd-funded movie, Thoughtform. However, Tulpas are not fictional. They exist, and ancient Eastern texts talk about their existence.
In Theosophy, mysticism, and the paranormal, an item or entity created using spiritual or mental powers is referred to as a tulpa. Tulpamancers, or modern practitioners, use the term to describe a particular kind of willed imaginary buddy that they believe to be sentient and primarily independent.
What Exactly Is a Tulpa?
DISCLAIMER: The given information can be harmful to some people. I strongly advise people against developing a Tulpa and all its variations. Tulpas are beings that exist in the spiritual realm and are “unscientific” in nature, so help is extremely limited.
Theosophists of the 20th century transformed the Vajrayana idea of the emanation body into the concepts of “tulpa” and “thoughtform.”
In her book Thought-Forms from 1905, Theosophist Annie Besant divided thought forms into three categories: forms that took the state of the creator, forms that resembled objects or people and could be endowed by nature spirits or the dead, and forms that represented innate qualities from the astral or mental planes, such as emotions.
In Evans-1927 Wentz’s translation of the Tibetan Book of the Dead, the term “thoughtform” is also employed. The idea is also applied to magic as it is practiced in the West.
In his book The Human Aura, Occultist William Walker Atkinson defined thoughtforms as straightforward ethereal objects that came from people’s auras and were the result of their thoughts and feelings.
In Clairvoyance and Occult Powers, he went into greater detail about how skilled occult practitioners can create thoughtforms from their auras that act as astral projections that may or may not resemble the person who is projecting them or as illusions that those with “awakened astral senses can only perceive.”
Tulpas are apparently sentient, independent mental companions that the psychonaut perceives as having their own agency, feelings, preferences, thoughts, and personalities. They can be compared to a different mental consciousness that coexists with the psychonaut.
The persistence and continuity of tulpas over time is a form of autonomous entity. This contrasts with hallucinogen-induced autonomous creatures, which only last as long as the chemical is active, or dream characters, which vanish once you wake up.
Tulpa is frequently the result of intentional construction, beginning with a notion of their features and developing into a robust mental companion capable of meaningful interaction and conversation through persistent meditation. This makes them different from independent creatures as well.
Tulpas can be any recurrent autonomous entity with traits that identify a tulpa, although the psychonaut typically forms them through repetitive deliberate effort and continuous attention.
Rarely can a tulpa appear as a side effect of intense psychedelic use or during lucid dreaming, indicating that tulpas and hallucinated entities are closely connected as sub-types of autonomous entities.
The practice of conversing with tulpas has its roots in Buddhist meditation techniques, where practitioners have reported speaking with and being encountered by incorporeal beings when in deep levels of meditation.
Tulpas are now more often thought of as private mental companions made possible by the inborn characteristics of awareness in the brain.
Tulpas can be compared to “imaginary pals,” who appear to be able to think for themselves. But the key difference between a tulpa and a typical childhood “imaginary friend” is that the host feels no sense of ownership or control over the tulpa’s thoughts and behaviors.
Tulpa’s tenacity during sober states of consciousness allows them to build a strong and reliable personality gradually.
Tulpa personalities are quite typical compared to the otherworldly traits sometimes discovered in autonomous beings created by psychedelics, probably due to their sober existence. The intelligence of a tulpa can grow to be comparable to or even equal to that of the psychonaut experiencing it.
The restricted conscious processing capability of sleep limits the intelligence of dream characters, vastly superior to established tulpas capable of intricate and logical conversation. Like dream characters, a newly formed tulpa may initially be limited to simple or fragmented communication, which may involve jumbled words, conceptual reasoning, or garbled thoughts.
More advanced tulpas can take the form of intense hallucinations that can affect one or more of the host’s senses or voices that the host hears in their head. Tulpas are frequently said to be able to temporarily enter and govern the physical body with the host’s permission and with the help of experience.
Online engagement with tulpas and their development has recently given rise to a subculture. The internet subculture as a whole is of the opinion that tulpas are not supernatural and may instead be explained by human psychology. Many websites offer user-written directions on how to make tulpas; these modern methods frequently ignore Buddhism and treat tulpas as sentient beings.
It is important to note that the communities that explain these anecdotal methods and outcomes surrounding the occurrence and experience of this phenomenon are consistent with their terminology and information.
The degree to which user experience reports resemble one another shows that tulpas work through a similar underlying mechanism in all brain types. Within the tulpa community, there is still much debate about the specifics of what a tulpa is and how it operates.
There is currently only one unpublished scholarly study on the modern tulpa phenomenon being conducted by McGill University’s Samuel Veissière, Ph.D. There is no information on any other tulpa-related scientific literature that has actually been published.
Tulpas are a type of psychonauts that provide a special way to investigate consciousness with their own benefits for mental health. They are anecdotally stated through increased interpersonal connection and a detached second mental perspective to aid with various mental health conditions, including depression and social anxiety.
Even while making a tulpa is distinct from meditation, it nonetheless uses contemplative practices to advance. For instance, when attempting to trigger switching or internal hallucinations, tulpa producers may learn to disassociate from their bodies by concentrating on their breathing and disregarding physical sensations.
I will try to categorize the field of tulpas into certain subcategories and provide thorough information on every aspect of this brand-new and developing discipline of psychonauts.
A Tulpa According to Alexandra David-Néel
According to Alexandra David-Néel, she witnessed similar mystic rituals in Tibet in the 20th century. “Magic forms formed by a great concentration of thought” was how she described tulpas.
David-Néel thought that a tulpa may become conscious of itself: “The tulpa tends to break free from its creator’s control once it has acquired sufficient vitality to play the part of a real being.”
David-Néel says that this occurs almost mechanically when the unborn child emerges from the mother’s womb when her body is complete and capable of supporting itself. She claimed to have made a tulpa in the likeness of a cheery monk a la Friar Tuck, but it took on a life of its own and had to be killed.
Although she says that others could see the thoughtforms she made, David-Néel suggested the possibility that her experience was merely an intense hallucination could also be true.
Who Are the Tulpamancers?
The name “tulpa” began to describe a particular kind of willed imaginary buddy, influenced by depictions in the 1990s and 2000s television and film. Tulpas are thought to be relatively autonomous and sentient by practitioners.
On the websites 4chan and Reddit, tulpas-focused online communities have emerged. Practitioners of tulpa are known as “Tulpamancers” in these communities. Adult My Little Pony fans who started talking about the tulpas of the show’s characters helped the communities grow in popularity.
The enthusiasts have also tried conjuring up imaginary companions using lucid dreaming and meditation techniques.
Veissière conducted surveys to examine this community’s demographic, sociological, and psychological characteristics. A tulpa, in their opinion, is a “real or somewhat-real person.”
There are only a few hundred active members in these online communities, and there have been few in-person gatherings. They fall under the category of “mostly urban, middle-class, Euro-American adolescents and young adults” and “mention loneliness and social anxiety as incentives to pick up the activity.”
According to 93.7% of respondents, involvement in the development of tulpas has “improved their condition” and provided them with novel, unexpected sensory experiences. Although the practice is contentious and edging toward forbidden, some practitioners engage in love and sexual relations with their tulpas.
According to a survey, 76.5% of respondents endorse a neurological or psychological explanation of tulpas, while 14.5% support “other” hypotheses. Only 8.5% support a metaphysical explanation.
Tulpas, according to practitioners, can interact with their hosts in ways they perceive do not come from their own ideas. Some practitioners claim to get visions of their tulpas. Hallucinating practitioners claim to be able to see, hear, and touch their tulpas.
According to Veissière’s poll of 141 respondents, Tulpamancers have much greater rates of autism, ADD, and ADHD than the general population. He hypothesizes that because these groups experience higher levels of loneliness, people may be more prone to desire to construct a tulpa.
How to Make a Tulpa?
One of the most frequently debated topics in the tulpa community is the method of making a tulpa. Each technique has yet to be acknowledged as universally applicable for everyone producing a tulpa due to their subjective character.
However, certain overarching tendencies are seen in the creation guides that do exist. These manuals always include methods and ideas that are particular to the author. This essay attempts to pinpoint the essential steps in the creation process that any psychonaut must follow to construct a tulpa.
Making a tulpa is initially similar to envisioning and attempting to communicate with one. The majority of psychonauts start by creating their tulpas. Consider their voice, look, demeanor, and other distinguishing qualities.
Any approach the psychonaut feels most effective can be used to accomplish this, including thinking about their characteristics, sketching their likeness, writing about them, etc. Though it’s not essential, most people discover that creating their tulpas strengthens their ideas of what they’d be like and makes it simpler for the mind to picture them.
Once the psychonaut has a good idea of how their tulpa would react, they should try communicating with them internally or engaging in low-level internal hallucinations like daydreaming.
The tulpa’s personal experience of communication—spoken, conceptual thought, or nonverbal—is the first significant turning point in the creative process.
Any mental content they make is accompanied by the experience of coming from them in the same way that thought has the feeling of coming from you. The psychonaut may now interact and communicate with their tulpa, representing a significant development shift.
Developing A Tulpa to Its Peak Form
Interaction and conscious attention are the main factors that propel tulpa’s development. Tulpas start out as weak autonomous beings with limited communication capabilities.
Still, with time and frequent engagement, they can grow to be perceived as a powerful presence with their distinctive internal voice and linguistic abilities comparable to those of their host.
Once the host can interact with their tulpa, it begins to respond to new experiences just like a human personality would. All the different skill sets related to tulpas, including imposition, switching, and communication, get better with continued practice.
As the tulpa develops from its initial conception, interaction enables fresh experiences to integrate into its personality, gradually strengthening and nuances its individuality.
It is important to note that a departure from the original plan is quite frequent once sentience has been attained. The act of a tulpa changing its own form in one’s mind or another aspect of its volition, making it appear or behave differently from the host’s predetermined image of the tulpa, might be characterized as thus.
Deviations are frequently regarded in the tulpa community as a sign of independence and a normal growth phase. When this happens, one should consider their initial plan as merely the foundation upon which the tulpa is now building to enhance itself through a constructive act of self-alteration.
The host and tulpa in question determine whether or not deviations take place. Tulpas are customary to develop and always stay within the host’s initial predetermined idea of them, but deviations are also commonplace.
Imposition of a Tulpa
Imposition is the act of adding to or substituting other perceived information for regular sensory information (visual, aural, tactile, etc.) in the form of a hallucination or self-imposed tulpa. This is accomplished by using various methods to see an object that isn’t actually there, such as the form of the mind, the voice of a tulpa, or another mental construct.
When a psychonaut feels “possessed,” a tulpa takes over all or a portion of their body. The host may also lose their sense of ownership while under possession because they no longer feel they have control over the possessed space.
Possession is a two-way process that can only start if the host and the tulpa are on board. In contrast to switching, the host doesn’t always give up their sense of ownership and keeps their connection to their physical body’s perceptions.
Possession by a Tulpa
To achieve possession, the tulpa and the creator must train and advance in their respective positions. Possession is not a simple idea and can be thought of as occurring at different degrees within a certain gradient of intensity.
The tulpa’s power over the host body has yet to be fully established in the early phases; the creator could accidentally seize control, or the tulpa could have trouble acting. But with consistent practice, this should lessen over time.
When studying possession, this is crucial to keep in mind. The tulpa must learn to associate with and assume control of physical movements, and the host must learn to detach from the senses and acts of the physical body.
To make physical control easier, the tulpa should use muscle memory. Instead of depending on intentionally repressing the physical body’s movements, the host should learn to disregard them.
It’s important to note that the leveling system, which is stated below, can be quite helpful in keeping track of one’s own development.
The Gradient of Ownership
Shared Presence: At this level, a person can feel the tulpa’s presence all over their body, as though the host and the tulpa were standing side by side. Additionally, the tulpa will share one’s senses.
People could feel like their tulpa is about to migrate at this stage. Moving past this may require a mental shift that lets go of the idea that the movement must seem entirely strange.
Verge of Control: Similar to how a tulpa communicates more effectively when someone is paying attention to them, it’s crucial to assist students as they learn. Keep practicing and have low expectations.
Limited control – at this level, the tulpa can only exert control over simple movements, usually for brief intervals. At this point, control frequently switches between the host and the tulpa. It’s also common to have moments of misunderstanding about who was in charge when a specific action or circumstance occurred.
Increased Control: At this point, it is clear that the tulpa is in charge of the person’s body. The tulpa’s increased dexterity and fine motor abilities will enable it to keep control for longer periods of time. At this time, one can do more complex tasks using muscle memory. But even at this stage, speaking aloud might be difficult for a tulpa.
Complete Control: Possession will stay longer, the tulpa will have better control, and one will find that they feel partially or even fully separated from their body and actions as both the host and the tulpa’s powers continue to advance (if one chooses to be).
Both the host and the tulpa may experience ecstatic sensational surges at this level. In particular, if the tulpa initiated the possession rather than the host, this leads to sensations of physical and mental bliss.
What To Do If a Tulpa Possessed You?
The most typical use of possession is giving the tulpa physical power over the body to engage and interact with the outside world. The tulpas frequently see this experience as a constructive way to advance their own development.
Parallel processing is another purported usage, which is thought to let the tulpa employ a section of its body to tackle one task while the host concentrates on another. Additionally, possession might be utilized to finish important activities that the host can now not perform due to stress, mental exhaustion, or other factors.
The psychonaut and tulpa’s subjective experience of switching involves giving up control over their bodies and minds and their feeling of agency. Switching often involves the psychonaut and their tulpa momentarily switching places or duties.
The tulpa is raised to be the stronger internal presence within the mind during this condition, while the psychonauts feel like the secondary, lesser presence.
With the tulpa community, switching is rarely reported; this may be because it is an advanced practice that includes visualization, dissociation, and possession elements.
However, switching has been observed in individuals with natural multiplicity or DID; as a result, it may be reliant on enough tulpa development or a predisposition to it.
The psychonaut may experience a variety of side effects when in the switched condition, which appears to be the outcome of being the weaker entity, including thought slowdown, depersonalization, derealization, ego death, internal hallucinations, and/or tactile disconnection.
As a result of losing awareness throughout the experience, the psychonaut may experience blackouts or forgetfulness in this state. As the tulpa grows stronger, it will experience thought acceleration, ego expansion, and a variety of cognitive improvements.
When the host is cut off from their bodily senses, switching can result in out-of-body experiences similar to dreaming, according to the psychonaut perspective.
This hallucination condition, which ranges in vividness from a part to a completely defined dream state, is analogous to lucid dreaming. When suddenly entering this state, a person may feel disconnected from their physical senses and enter a hallucinatory universe.
When this state is sustained for an extended amount of time, one may lose consciousness or awareness. This condition might range in vividness from vague and hazy to almost indistinguishable from reality.
When switching, one must be able to let go of their physical awareness so that the tulpa can take control of their conscious behavior and think. For those wishing to enter this state, prior meditation or lucid dreaming experience may be helpful.
Switching seems to occur more frequently in those with inherent multiplicity. Those who don’t, though, can learn it. It can be seen as a more developed form of possession that combines dissociation and imagery.
While dissociation may let one float away from physical experience, compelling visualization skills will heighten emotions of immersion.
By engaging in prolonged possessions and using meditation techniques to calm the host’s ego and mental activity, the technique for achieving this state can be practiced.
A psychonaut and tulpa will discover an attraction for returning to the state if they frequently transition. Furthermore, it might be unintentionally or unwittingly provoked when the mind is accustomed to this state.
When someone is sleep deprived or under the influence of hallucinogenic drugs, this is very typical.
How to Stop a Tulpa
By not addressing it, the tulpa ceases growing. Tulpas are attention-seeking creatures who depend on them to survive. So, don’t give it any thought.
It will finally disappear and remain just as a memory.
It seems a little cruel to stop developing it, considering that you’re essentially murdering it. But whatever you decide to do, it’s your call.
WARNING: The above information is solely for entertainment and information. The practicality of the above descriptions needs to be revised and might cause serious physical and mental health damage. As the writer, I strongly advise against carrying out the process of creating a Tulpa. Mr. Morbid or no one mentioned in the article would be liable for damages incurred.
Please take this warning seriously.
RIP Victims of Tulpa
Next, read about the Baffling Disappearance and Reappearance of Johnny Gosch and also about the Slide Rock Bolter from Colorado!
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