Tag Archives: coscienza

Tulpamancy

This article originally appeared on #ILLUSTRATI n. 48, “Budo”

A man alone is always in good company.
(G. Gaber, “I soli”, in Il Teatro Canzone, 1992)

For those who had an imaginary friend as children: don’t you ever miss that buddy you used to spend your days with?
You used to have fun together, give each other advice, tell each other your hopes and fears. Such imaginary friendship – as you probably already knew back then – was nothing but a mental game; yet it helped you to find your way into the complex world of grown-ups; and maybe it was also useful to unload some frustration, or to ease some loneliness.
Of course, now that you are adults, you learnt that there must be just one voice inside your head. If grown-ups keeps talking with an imaginary friend, well, it means they are crazy.
Yet, let’s admit it: sometimes we wish we could evoke someone to get some advice, someone we could confess a secret to and know it will never be revealed…

Some people don’t give up.
Since 2010 there is a small online community, made by people practicing the so-called “tulpamancy”. Tulpamancy is the creation of secondary identities or, in a manner of speaking, imaginary friends. Such entities are called “tulpa”, and they are generated by using some techniques on the edge between Eastern meditation and psychology: a tulpamancer, i.e. anyone trying to develop a tulpa, makes it consciously and is fully aware of the fictitious nature of the character he has created. At the same time, though, they can give this character a unique and independent identity, and they can hear its voice and perceive it also in the real world – through visual, hearing, tactile, and olfactory deliberate hallucinations.

Tulpas can be very different from their creators, thus allowing different perspectives; they sometimes speak different languages or have an exotic accent; they can be vague figures or extremely detailed characters with their own clothing and accessories; they have their own personality, tastes and skills.
They can help their tulpamancer in the most various ways: it could be a simple chat, or sometimes something more.

For example, one of the most detailed research on this subject (S. Veissière, Varieties of Tulpa Experiences: Sentient Imaginary Friends, Embodied Joint Attention, and Hypnotic Sociality in a Wired World, 2015), reports the experience of a girl who one day was particularly cold: her tulpa put an imaginary blanket on her shoulders, and almost magically she felt really warm. There are even some techniques that allow tulpas to temporarily take control of the “host” body, which therefore finds itself performing tasks it wouldn’t be able to accomplish alone.

At first glance, it can look crazy to create a multiple personality on purpose: the dissociative identity disorder is a serious pathology (some years ago I interviewed for this blog a woman hosting in her mind 27 alter egos, and her life wasn’t easy at all).
The crucial difference resides in the intention of this act, which allows to manage it: since it was created intentionally, a tulpa is a projection of the mind whose purpose is only positive, productive, supportive. Thus, tulpamancy can’t be considered as a pathology, as long as it doesn’t interfere with the functionality of the person. On the contrary, people devoted to this practice report it generated significant improvements in the quality of their lives, and even in social interactions. Many of them report they found an effective method to escape from loneliness and fight anxiety. Some of them even have sentimental or sexual relationships with their tulpas (although the community frowns upon this point, which is still controversial).

Despite being a very limited underground phenomenon, tulpamancy immediately caught the attention of anthropologists and psychologists. The method for the creation of new personalities could be indeed extremely interesting for cognitive sciences, ethnology, ethnobiology, linguistic anthropology, neurosciences, and hypnosis social studies.

“There must be just one voice inside your head”, we were saying. Our culture pushes us to believe that our identity is unique, indivisible. Nevertheless, in the last twenty years of psychological research, the hypothesis of a multiple, liquid identity has become more and more plausible. According to some scholars, people could be divided into two main groups: those who keep a diachronic vision of their life, as if it was the autobiography of a well-defined first-person narrator, and those who perceive their existence like a series of episodes, and that see their past as made of different moments and evolution steps when their personality was totally different from the current one.

In other words: our interior narrations, the way we “narrate ourselves” to ourselves, are complex, and the famous theory of “One, No One and One Hundred Thousand” by Pirandello is maybe closer to the truth than we think.
So, as tulpamancers say, why don’t transform all this material into a true resource, by nurturing imaginary friendships?
We would all be a little crazier, but also happier.

Afterlife

What will we feel in the moment of death?
What will come after the initial, inevitable fear?
Shall we sense a strange familiarity with the extreme, simultaneous relaxation of every muscle?
Will the ultimate abandonment remind us of the ancient, primitive annihilation we experience during an orgasm?

Following Epicurus’ famous reasoning (which is, by the way, philosophically and ethically debatable), we should not even worry about such things because when death is present, we are not, and viceversa.
Unknowability of death: as is often said, “no one ever came back” to tell us what lies on the other side. Despite this idea, religious traditions have often described in detail the various phases the soul is bound to go through, once it has stepped over the invisible threshold.

Through the centuries, this has led to the writing of actual handbooks explaining the best way to day.
Western Ars moriendi focused on the moments right before death, while in the East the stress was more on what came after it. But eventually most spiritual philosophies share the fear that the passage might entail some concrete dangers for the spirit of the dying person: demons and visions will try to divert the soul’s attention from the correct path.
In death, one can get lost.

One of the intuitions I find most interesting can be found in Part II of the Bardo Thodol:

O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations. Be not
daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it.
From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of thine own real self. Be not daunted thereby, nor terrified, nor awed. […] Since thou hast not a material body of flesh and blood, whatever may come — sounds, lights, or rays — are, all three, unable to harm thee: thou art incapable of dying. It is quite sufficient for thee to know that these apparitions are thine own thought-forms.

It seems to me that this idea, although described in the book in a figurative way, might in a sense resist even to a skeptical, seular gaze. If stripped of its buddhist symbolic-shamanic apparatus, it looks almost like an “objective” observation: death is essentially that natural state from which we took shape and to which we will return. Whatever we shall experience after death — if we are going to experience anything, be it little or much — is ultimately all there is to understand. In poetic terms, it is our own true face, the bottom of things, our intimate reality.

In 1978 Indian animator Ishu Patel, fascinated by these questions, decided to put into images his personal view of what lies beyond. His award-winning short movie Afterlife still offers one of the most suggestive allegorical representations of death as a voyage: a psychedelic trip, first and foremost, but also a moment of essential clarity. The consciousness, upon leaving the body, is confronted with archetypical, shape-shifting figures, and enters a non-place of the mind where nothing is certain and yet everything speaks an instantly recognizable language.

Patel’s artistic and fantastic representation depicts death as a moment when one’s whole life is reviewed, when we will be given a glimpse of the mystery of existence. A beautiful idea, albeit a bit too comforting.
Patel declared to have taken inspiration from Eastern mythologies and from near-death experience accounts (NDE), and this latter detail poses a further question: even supposing that in the moment of death we could witness similar visions, wouldn’t they actually be a mere illusion?

Of course, science tells us that NDE are perfectly coherent with the degenerative neurological processes the brain undergoes when it’s dying. Just like we are now aware of the psychophysical causes of mystic ecstasy, of auto-hypnotic states induced by repeating mantras or prayers, of visions aroused by prolonged fasting or by ingestion of psychoactive substances which are used in many shamanic rituals, etc.
But the physiological explanation of these alteration in consciousness does not undermine their symbolic force.
The sublime beauty of hallucinations lies in the fact that it does not really matter if they’re true or not; what is relevant is the meaning we bestow upon them.

Maybe, after all, only one thing can be really asserted: death still remains a white canvas. It’s up to us what we project on its blank screen.
Afterlife does just that, with the enigmatic lightness of a dance; it is a touching, awe-inspiring ride to the center of all things.

Afterlife, Ishu Patel, National Film Board of Canada

Le gemelle Hogan

Abbiamo già parlato di gemelli siamesi in questo post. Eppure le gemelline Hogan hanno qualcosa di davvero unico e sorprendente.

Nate nel 2006 a Vancouver, in Canada, le due sorelline Tatiana e Krista sono unite per la testa (craniopagia). Non possono essere separate, perché i loro sistemi nervosi sono intimamente  interconnessi, e un’operazione in questo senso potrebbe ucciderle o renderle paralizzate.

Le due gemelline condividono parte dello stesso cervello, e la loro incredibile particolarità è che, pur avendo due personalità distinte, i loro sistemi limbici e nervosi sono intrecciati indissolubilmente. I loro talami, sede delle emozioni, sono fusi assieme. Questo implica una conseguenza sconcertante: una gemellina può avvertire quello che prova, emotivamente, l’altra. Fin dalla nascita, se la mamma faceva il solletico a Krista, anche Tatiana si metteva a ridere. E se a Tatiana davano un ciuccio, anche Krista smetteva di piangere.

Mano a mano che le sorelline Hogan crescono, gli scienziati scoprono “abilità” sempre più insolite. È stato addirittura confermato che possono “vedere” ciascuna attraverso gli occhi dell’altra – vale a dire che le immagini catturate dalla retina di una gemella si formano anche nella corteccia della sorella. Questa simbiosi è più unica che rara, e per questo le gemelle Hogan sono state assaltate dalla stampa, almeno fino a quando i genitori non hanno firmato un’esclusiva per un documentario a cura del National Geographic.

Oggi le bambine, dopo alcuni problemi di salute e qualche operazione (pienamente riuscita), stanno crescendo bene: hanno cominciato a camminare, parlare e contare. Nessuno può predire con certezza come si evolverà la loro personalità. I loro cervelli sono infatti distinti, e al tempo stesso collegati tramite il tronco encefalico e il talamo. Ogni cervello lancia segnali all’altro, e ne riceve. Ovviamente la stampa ha tirato in ballo la fantascienza, la telepatia, eccetera, ma questa è semplicemente la natura nella sua declinazione più bizzarra. E, se le gemelline godranno di buona salute come sembra probabile, la loro vicenda potrà forse segnare una svolta nello studio della formazione di pattern di informazione a livello cerebrale, e perché no, illuminare molti dei quesiti che assillano filosofi e neurologi da decenni. Cos’è l’identità? Come e dove esattamente si forma la coscienza?

[youtube=http://www.youtube.com/watch?v=42A0GdmQ02M]

Per il momento le gemelline Hogan continuano a giocare, ignare di tutti questi problemi, e sperimentano quotidianamente un grado di intimità di pensiero che nessuno di noi può nemmeno immaginare. E questa, per loro, è l’unica realtà che esiste.