“…´mediums´ in the Occident can, while entranced, automatically and unconsciously create materializations which are much less palpable than the consciously produced Tul-pas  [thought forms ], by exuding ´ectoplasm´ from their own bodies. Similarly, as is suggested by instances of phantasms of the living reported by psychic research, a thought form may be made to emanate from one human mind and be hallucinatorily perceived by another, although possessed of little or no palpableness.”
W. Y. Evans-Wentz, The Tibetan Book of the Great Liberation

“In 1973, a group consisting of eight members of the Society of Psychical Research in Toronto decided to find out more about these mysterious [PK] effects….The group was an ordinary cross-section of the population: an accountant, an engineer, an industrial designer, a scientific research assistant, and four housewives. None of them claims to be a medium.”
– A. R. G. Owen in Conjuring Up Philip

“(1) The Toronto group produced raps and table movements, of an apparently paranormal nature, in full light, in many places, with different tables.
(2) They did not designate anyone person as a special communicator, nor did they believe that any single member of the group was a medium or had more power than any of the other members. In fact, any combination of four of the original group was able to produce the phenomena.
(3) They do not believe that their communicator was a discarnate spirit. Their common focus of attention was an invented character, a product of their own imaginations.”
(Philip, the invented character, has performed in full light in a documentary film and before TV cameras and a studio audience.)

“…The group had motivation and expectancy….they were able to create an atmosphere of harmony. This was more than just a ´good friends´ feeling; the group members have come to regard themselves as a family, and they behave together very like a closely knit family.
“A significant psychological asset was the fact that they had created together a ´personality´ who could become the focus of their attention, and even more important, that they could ascribe to their ´personality´ the production of the phenomena, so that no one needed to be bothered about the question of who or what produced the phenomena.. Philip was held entirely responsible, and it was remarkable how quickly the members took to addressing the table as Philip.”
“Positive and expectant thought were absolutely necessary to keep the phenomena ´alive´.”
“There was a definite correlation between the affirmation of the group mind as to the desirability of a specific question being pout to Philip and the loudness of the raps, which seemed geared to the actual affirmative or negative nature of the response.”

“If at any time an unlikely situation could be created, when all the tensions and stresses of all the members of the group were resolved, it is probable the phenomena would evaporate, at least temporarily. The tensions and stresses probably responsible for a good deal of the raps and movements were not consciously apparent to the members of the group. They only manifested themselves as a shared experience.”
“…During the summer months of 1974 when the Philip group had a rest, individual members of the group reported inexplicable and unusual poltergeist-type happenings in their own homes.”
– Iris M. Owen with Margaet Sparrow, Conjuring Up Philip

“In the Philip experiment regression was attained by consciously attempting to be child-like – by singing children´s songs and deliberately behaving like children. In this regressed condition, thinking takes on a magical quality.”
– Dr. Joel Whitton in Conjuring Up Philip

“Projection states that the uncanny powers which produce parapsychological phenomena dwell not in us, everyday normal people, but in mediums, healers, in waters, in woods and caves or in God´s unfathomable grace.”
– M. Balint, in International. Journal of Psycho-Analysis 36:1

Tibetan tulpas
“…The yogi visualizes himself first creating and then merging with a godlike figure who embodies virtue upon virtue: unconditional love, boundless compassion, profound wisdom, and more. After merging…the yogi attempts to move, speak, and act as the deity.”
– Roger N. Walsh, The Spirit of Shamanism

“Sometimes, when a master is training a novice…he tells the disciple to shut himself in a hermitage and meditate till his Yidam or tutelary god appears. After a long time, if the course is successful, the Yidam does appear, and slowly takes on the same quasi-reality as the phantom monk. A disciple who has got so far may now simply go off in triumph, with his master´s congratulations and the Yidam in attendance as his guardian angel. This, however, is not the end which the master hopes for. Sometimes the disciple goes further, into a sort of dark night of the soul, and confesses with anguish that although the Yidam is present, he no longer believes in it as an independent being. It is his own creation. ´That is exactly what is necessary for you to realize´, the master tells him. ´Gods, demons, the whole universe, are but a mirage which exists in the mind, springs from it and sinks into it´. In Evans-Wentz´s words, ´Matter is a development of thought, crystallized mental energy´.”

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“If the concentration of thought and will is powerful enough – perhaps a joint effort by many people – a human tulpa [thought form] can be more than a phantasm . It can come into being by normal birth, as a stable physical form with personality. It is then called a tulku or ´phantom body´. A tulku child is not, or need not be, distinguishable from others by inspection alone. But he embodies a god or a demon or another person deceased, or an intention or hope; whatever it was that inspired the thoughts which formed him. Repetition of this process through a series of lives produces a chain of tulku personas who are fundamentally the same, though they may develop quiet differently. This accounts for the mystic succession of Dalai Lamas. One of Madam David-Neel´s informants told her that the Mongols would ´construct´ the returning Messianic Gesar by their own thoughts, their own yearning for him. He would be reborn as ´the tulku of all of us whom the foreigners wish to make their slaves.”
– Geoffrey Ashe, The Ancient Wisdom

“…The tulku is considered as being the reincarnation of a former individual, this latter having himself been the reincarnation of another previous individual, and so on, forming a series of reincarnations which goes back, in the past, to a personality more or less eminent who may have lived several centuries before.”
“Tulku literally means an ´illusory body´ created by magic. There is thus no permanent ego which transmigrates.”
“The Tibetans distinguish between tulkus and tulpas. The tulkus are men and women, apparently living normal lives like our own. tulpas are more or less ephemeral creations which may take different forms: man, animal, tree, rock, etc., at the will of the magician who created them, and behave like the being whose forms they happen to have. These tulpas coexist with their creator and can be seen simultaneously with him. In some cases they may survive him, or, during his life, free themselves from his domination and attain a certain independence. The tulku, on the contrary, in the incarnation of a lasting energy directed by an individual with the object of continuing a given kind of activity after his death. The tulku does not coexist with his ancestor.”
Alexandra David-Neel and Lama Yongden, The Secret Oral Teachings in Tibetan Buddhist Sects

“Professor H. H. Price, the Oxford philosopher and parapsychologist, suggests that once an idea has been created, it ´is no longer wholly under the control of the consciousness which gave it birth´ but may operate independently on the minds of other people or on physical objects.”
“Procedures used in Zen are reminiscent of the poltergeist situation. The Zen meditator tries to be completely awake and alert, and therefore meditates with open eyes. The poltergeist agent usually has his eyes open and is mentally alert and active when objects fly.
“The poltergeist person is not only awake, he is also often angry and he is tense and frustrated because he cannot fully express his aggression. Correspondingly, Zen mediation is a very intense for of meditation.” This tension involves the physical discomfort of sitting in the full or half lotus position for hours or days and concentration on a koan, or on the repetition of a special word, requiring a great deal of exertion and building up of tension.”
– William G. Roll, The Poltergeist

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

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“A phantom horse trots and neighs. The phantom rider who rides it can get off his beast, speak with travelers on the road, and behave in every way like a real person. A phantom house will shelter real travelers, and so on.”
– Alexandra David-Neel, With Mystics and Magicians in Tibet

“Doubtob (grubthob) means he who has ´succeeded´, who had ´accomplished´; this implies, who has acquired supernormal powers. These are they who are called siddha in Sanskrit.”
“The Tibetan doubtobs are considered to be experts in the art of creating tulpas, imaginary forms which are a sort of robots which they control as they wish, but which, sometimes, manage to acquire some kind of autonomous personality.
“It is also stated that during their periods of deep meditation the doubtobs surround themselves with an impassable occult protective zone which guarantees their complete isolation, this zone extending at times right round their hermitage, when they adopt the life of an anchorite.”
– Alexandra David-Neel and Lama Yongden, The Secret Oral Teachings in Tibetan Buddhist Sects

Upon completion of a shrine (suburgan or stepa) dedicated to Shambhala:
“A sunny, unclouded morning – the blue sky is brilliant. Over our camp flies a huge, dark vulture. Our Mongols and we watch it. Suddenly one of the Buriat lamas points into the blue sky. ´What is that? A white balloon? An aeroplane?´ – We notice something shiny, flying very high from the north-east to the south. We bring three powerful field glasses from the tents and watch the huge spheroid body shining against the sun, clearly visible against the blue sky and moving very fast. afterwards we see that it sharply changes its direction from south to south-west and disappears behind the snow-peaked Humboldt Chain.”
According to a lama – “Ah- you are guarded by Shambhala. The huge black vulture is your enemy, who is eager to destroy your work, but the protecting force from Shambhala follows you in this Radiant form of Matter. This force is always near to you but you cannot always perceive it. Sometimes only, it is manifested for strengthening and directing you.”
– Nicholas Roerich, Himalayas, Abode of Light
(1929 in the Shara-gol valley between Mongolai and Tibet 39o+ N, 95o+ E)

“The term ´mandala´ is a Tibetan term meaning ´magic circle´ and refers to ritual diagrams or objects employed in meditation for the purpose of reuniting the devotee with the cosmos.”
“From the spirit of the mystic who is absorbed in the contemplation which transports him on to the plane of eternal existence, there blazes forth, shining round about, the divine matrices of things…as an immense mobile mandala.”
– Giuseppe Tucci, The Theory and Practice of the Mandala

The unus mundus, one world, is Jung´s concepts of a unitarian reality of the physical and psychic realms which sporadically manifests in the synchronistic event. “Jung says that the mandala is the inner psychic equivalent of the unus mundus.”
– Marie-Louise Von Franz, Time and Divination

The role of consciousness in bringing about microscopic properties of the universe is a subject of much debate in theoretical physics.

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