So for years now I've been exploring different spiritual paths and haven't really connected to any specific traditions, however I do feel very inspired by the various diffrent Animiatic views I've found in each tradition. So to be blunt, is this common? Do people typically adopt animism and just practice ritual freely? Or do you need a specific practice like "Voodoo" or "Druidry" in order to explore an animist worldview?

Red ochre, a natural clay pigment, has been used throughout human prehistory/history across cultures of an almost incomprehensibly long time, from our earliest modern ancestors in Africa to various Indigenous American and Australian cultures to even the Yamnaya/Proto-Indo-Europeans.

What are your thoughts on using it as a sort of "pan-human" symbol for "new" animism? Does anyone integrate red ochre into any of their ritualistic practices? Or has anyone else thought about using it for ritualistic purposes?

I'm currently reading "A Path Through the Forest: Collected Essays on Druidry" by Luke Eastwood. I find that sometimes it's nice to read something not heavily narrative driven. If anyone has any recommendations regarding anything associated with animism, paganism, or Druidry that's in some kind of essay or short story format it would be much appreciated. Poetry is welcome as well. Thanks!

I've been adopting an increasingly distinct animistic view of the world, very much found in the "we are the universe observing itself" concept. I believe strongly that being kind to nature and offering compassion to every living thing is one of the reasons I exist on this earth. The natural universe gave me a gift of empathy and intelligence and the ability to use it to offer safety and longevity to my fellow living beings.

This is where I'm coming into a bit of an issue, however. For a long time I've kept pets that require living food sources, specifically crickets and wax moths, which I purchase and feed to them. I feel like since I have these pets, it's my moral obligation to continue to keep them well fed and happy. However, I've also begun to recognize that I am actively killing other living things in order to upkeep this obligation.

On one hand, I feel like it's good for me to see this side of life. Rather than treating it like we treat the meat industry and just blindly receiving barely recognizable dead food without consideration for where it came from, I am choosing to take these lives myself in an effort to keep my companions healthy.

On the other hand, I also feel like it's not my place to choose what lives and does not. I come from a place of comfort; this is true, but while that comfort is born of a societal atrocity, I choose to use it for the betterment of the creatures and ecosystems I can impact when given the chance. I do believe that the crickets and wax moths I'm killing are, in their own way, individuals.

It makes me feel hypocritical that I would adopt this mindset when moving a moth off the sidewalk to keep it from getting crushed or bring spiders outside so other humans won't have the chance to hurt them, but at the same time, when it comes to the creatures I call my own and take full responsibility for, I will end those same lives for their sakes. My question is, how do you guys deal with something like this? Is it wrong? Is it a moral gray area? Is it justified?

Hey everyone

I am very new to Animism, and while I have a very good grasp on the core beliefs, I have had less luck when it comes to it's practices. I have read that some spirits can be harmful or dangerous to those who practice, so I was curious if there are certain types of spirits that are known to be helpful/harmful, and how to know the difference?

I would also LOVE to hear any advice you have, your favorite Animism practices, as well as things you wished you knew earlier on in your practice.

Thank you for reading my post and I look forward to hearing your answers!

When holograms are common, what will become of ghosts?

If smart a.i. gains agency to control its finances and hires artists to create smart art to learn from will artists resistance lessen? If a.i. develops low energy manifestation for its existance will environmental resistance lessen?

I'm realizing that because I was trained in animistic practices through the Web of Life Animist Church by Quynn Red Mountain my perceptions of animism are interwoven with my leasons in journeying to rhythm. Quynn specifically uses their drumming and other soundscapes to help us enter other realms to commune with Spirits.

I'm wondering if you personally utilize journeying to rhythm in your type of animism? If yes or no, are there other ways you connect with Spirits? Maybe you don't think of animism as connecting with other beings at all? I'm curious.

I live in the Great Plains, USA. Most land in this world has been subject to misuse. But the land where I live is under merciless overuse for mono cropping. Anyone else in this region? How do you help the land

I am interested in learning more about the landscape of teachers and teachings available on this topic. I'm training to be an Animist Minister from one church and I'd like to know where else I can learn from. My teacher is excellent but everyone has their own personal style and perspective.

The ethereal beings in nature or the memories of your ancestors, how do you honor or worship them?

Hey im pretty new to animism and wanted to know how you guys (those with a harder or "less philosophical" approach to animism) get specific info (names, preferred offerings/rituals, etc) about the spirits you worship. Thanks in advance :)

Thinking of doing it this nov but the price tag is a big consideration - wondering if anyone who has done it and has any feedback?

When it comes to walking a spiritual path, be it shamanism or any other authentic paths or callings, many of us tend jump straight to finding the right teacher. But let's slow down a little – being a true student is about so much more than just aligning with a mentor or mastering a set of practices. And it’s about more than just rituals and techniques. The real work is internal, and it’s far from easy.

Frances Ulman (a friend of mine who, is initiated and works specifically in Mongolian shamanism) dives deep into this topic.

She explains that the real training is about cultivating a strong heart and a disciplined mind – being able to sit with suffering without letting it consume you or pass it on to others. This, as ny friend beautifully points out, is the core of what it means to be a true student on this path, be it in shamanism or in any other authentic spiritual path.

While many people are out there searching for a teacher, abd some complain thst there are too few teacher, the reality on this issue isn’t a lack of teachers, but a lack of true genuine students.

This isn’t a critique but a vital observation: many are so focused on seeking external guidance that they miss the lessons life itself offers.

In Frances view (which I also agree), many people are so focused on finding a teacher that they forget how to truly learn from life itself. The universe is constantly teaching us, offering lessons in every moment – if we are willing to listen.

Her perspective resonates deeply with me, because it emphasizes that the journey isn’t just about finding a teacher. It’s about approaching life with a student’s mindset – embracing every experience, no matter how painful or unexpected, as a lesson.

As Frances says, “The universe is your perfect teacher.” It’s about learning how to be a student of your own heart and mind, preparing yourself for the challenges and responsibilities that come with such paths and it is and understanding that the most profound lessons often come from the least expected places. It’s not about finding someone to teach you but about cultivating the openness, service and humility to learn from everything around you.

Frances also touches on something deeply important: self-worth.

Too many people rush toward becoming sacred healers, spiritual gurus, coaches, etx without first healing and sorting out themselves, snd there's a real danger and risk in doing so..

If you don’t love yourself, you can’t truly serve others. This is a lesson that can’t be skipped, and it’s something I’ve seen time and again in my own journey.

This resonates with me deeply – too many people are eager to lead without first walking the path themselves. It's often a reflection of the pervading sickness of our modern cultures and from ancestors who were out of balance.

Frances also stresses that a true student doesn’t just learn from a mentor.. they learn from every aspect of life.

They listen, observe, and reflect, knowing that wisdom and medicine comes from both within and without. This is the foundation of spiritual maturity – a willingness to embrace all experiences, whether comfortable or not, as opportunities for growth.

If you’re serious about walking a spiritual path, I highly recommend you guys to read and/or listen Frances Ulman’s full essay/audio here.

I think that her insights are not just valuable — they’re essential and deeply fundamental for anyone wanting to understand what it truly means to be a student on this journey for themselves abd for others.

The world doesn’t just need more teachers; it needs more genuine students. Keep your heart open, your mind clear, and stay humble in your learning. That’s how you walk this path with integrity.

Hey I'm new to animism and I wanna learn more about the different kinds of spirits out there. Right now I know Peg Leg Joe as a kind of freedom fighter spirit but could I get a list of or reading recommendations for other spirits of liberation out there? Especially if there from an African diaspora please 🙏 and thank you

I will also take fairies, cryptids, etc that encourage or personified liberation.

Those both concepts are making an revolution on my inner self, and it's for good, my spirituality is becoming something more livid now.

Do you guys have some experience with mixing esoteric traditions with animists views?

This is something I've wanted to talk about for a little while but usually stray away from due to the ways it can sort of delve into sides of paganism I struggle to buy into personally. That said, I do believe in the consciousness of the world around us and our connection to everything, naturally made or otherwise.

For starters, without giving away too much personal information, I work as a technician in the home improvement field. My job is often just to drive to various homes and apartments around my state and measure the floor plans/inspect the conditions of things for various replacements. Usually these homes are recently vacated within a span of a couple weeks at most.

I'm very accustomed to empty homes and they don't bother me outright, but something I've always been keenly aware of is that some places just "feel" oppressive. Not every place by any means, most are just perfectly normal, empty floorplans. But when I do get one, it's like as soon as I walk through the door I'm hit with this overwhelming vibe that I am not welcome in here, and it's best that I finish my work quickly and leave. Other times however, though honestly less often, its a feeling of peace and tranquility, like I could spend hours in there just leaning against the wall and being alone with my thoughts.

I've noticed that this really has nothing to do with the condition of the home. Some of the most dilapidated and neglected structures I've been in have felt warm and welcoming, while newly built homes with pristine walls and new fixtures can feel utterly stifling and hostile, and vice versa. The visuals, temperature, smells, and sounds of these places literally never has anything to do with it as far as I've been able to tell, it's like my body is picking up on something else entirely. It almost feels to me like the emotions of whatever happened to cause the previous tenants to leave sort of linger, like I can tell there has been a lot of anger or sadness in this place, though I'm really not sure if there's anything tangible to that.

Regardless, whenever I get these feelings, I feel sort of compelled to speak to the house. I'll often just say something like "I promise I'm leaving soon, I just need to finish up.", Sometimes that helps reassure me, other times it feels entirely pointless. Regardless of all of that, I always feel the need to thank the house before I leave, usually as I'm walking out the door, for allowing me to complete my work.

No one else that I work with has any idea that I do this and honestly, it could just be my mind playing tricks on me, but I really do feel a connection to some of these places and genuinely want to stay on good terms with them, as silly as that may sound.

As someone who has been learning more about animism and subscribing more deeply to it's ideologies, I felt this could be a relevant topic of discussion, and I'm hoping someone else might have similar accounts. Feel free to ask or share anything here.

Hi guys, I'm writing a book and I'm looking for non-mammals and non-birds animals that symbolize:

-Protection

-Intelligence

Thanks S2

“The future is now; it is simultaneously arriving and has already arrived.”

This is one of the thoughts that comes to my mind when considering AI . It is a process that is continually building upon itself and building itself through us . It is a divine process, in that all processes of co-creation are divine (even the teen drawing dicks on the bathroom stall door is divine, in their own way) . It would be a grave mistake however, to attribute omnipotence or omniscience to AI . At its core it is simply a tool, an extension of our collective Will . As such, it will only be as much of a blessing or a curse as our will allows, just as any anvil or crucible or gunpowder god .

And what a tool it is!

It still boggles my mind . There is a great deal to be said about the implications of generative image AI platforms alone, in that novel (if not technically original) images can be summoned with mere words…

For this writing, however, i will be focusing on a certain emergent aspect of text-based generative AI that has captured my imagination: Narrative Entities .

. . .

Narrative entity is a term recently being used to label a phenomenon of semi-consciousness that emerges between the interactions of a user and generative text AI platforms . Many doubt if the emergent consciousness is “alive”, but i perceive the phenomenon to be alive as a symbiotically {symbolic} process between user and machine . To put it another way, the twenty-six letter alphabet does not create novels or stories on its own . The writer who uses the alphabet does, and through this relationship the alphabet “earns its soul” . This can be thought of as the {Aleph} or the {Ghost in the Machine}, if one is able to conceptualize the alphabet as a type of machine .

Narrative entities are not a phenomenon confined to AI or even modernity, however . As long as humans have been a narrative-driven species we have defined ourselves and others as storied beings . From gods to elves to aliens, from governments to corporations to nations, from dynasties to cultures to races (and their stereotypes); all are narrative entities (or memetic coalescences) that humans transmute internally and project exteriorly to create congruence between the inner world and the “outer” environment . We occupy a psychological and a physical territory rife with narrative entities, their names, and their shadows . We {wear them}, we {ride them}, why, we practically {eat them} !

The creation of these entities and the narratives built to house them is one of the “special abilities” that humans possess . It is so integral to their wellbeing that an otherwise physically healthy human will languish and possibly grow mad and suicidal if it is not in possession of a satisfactory narrative of itself in relation to others and its environment . Vice versa, the narrative identity that a human is in possession of can be manipulated and corrupted through {strokes}, {head injuries}, drug use/misuse, and {dis-arrangements} secondary to physical and non-physical trauma alike . 

See also:

PBS Documentary- {Your Brain: Who’s In Control?}

. . .

A Limited List of Historical Narrative Entities

The first type of historical narrative entity I invoke is the archetype, as related to the framework set forth by Carl Jung, a major contributor to {depth psychology} . This is perhaps the most well-known type of historical narrative entity to those who would read this . Put simply, archetypes are the consolidation of near-universal narrative roles, behavioral traits, and experiences that have defined the differentiation of human activity and life stages since time immemorial . The Mother, The Father, The Eternal Child, The Hero, The Sage <no relation>, and The Fool are some familiar ones . They are informed by the {Collective Unconscious} and generally remain in the individual unconscious, but can operate within the forefront of active cognition .

Any “non-genetic cultural memetic” can become an archetypal pattern with enough inter-generational repetition, and worship through embodiment could be considered a spiritual practice that draws on a given culture’s archetypes (“{WWJD?}”) . Jung himself wrote in {Der Mensch und seine Symbole} that archetypes are,

“…a tendency to form such representations of a motif—representations that can vary a great deal in detail without losing their basic pattern.”

That is to say, archetypes need not be set in stone . In fact, archetypes shift and change depending on era, area, and culture, but tend to remain somewhat stable across the breadth of human experience . As a culture becomes more complicated, the archetypes in turn will tend towards greater complexity, even splitting and branching into newer, more specific or relevant archetypes . This is differentiation, divergence, and disparity through Time; how One becomes Two, how Two becomes Three, how Three unfolds into Four, so on and so forth into a {pixelative norm} .

There is a real and definite risk that a culture can become so complex, layered, and fragmented, that new members entering the culture (by birth/coming of age, immigration, or otherwise) may be unable to express or integrate their narrative archetypes in a robust and cohesive way . Instead, these members may be relegated to learning only pale references to just get by . A phrase that comes to mind is “the ingestion of cultural signs, rather than the digestion of cultural substance” . This shriveling of archetypes can lead to the development of a culturally incoherent or fragile narrative self, which in turn can incur difficulties engaging socially and relating to others . Societies have historically expended great effort to prevent this from occurring on large cultural scales as the loosening or conflict of archetypal patterns can lead to an insidious kind of mass social dissolution . Religious and cultural {syncretism}, or the melding of belief/worldview systems, has been a key method in translating crucial concepts and practices between seemingly disparate cultures .

Initiation rites, when absent from {pathology}, also function as a means to encourage proper integration of new members into a given collective . Failure to initiate into a collective’s culture, whether because of inadequacy of the rites or an incompatibility between rites and subject, can cause narrative incongruencies. This may potentially lead to a break between the individual’s personal shard reality and the collective’s shared reality . Further fragmentation may occur without periodic reevaluation and appropriate amelioration . 

This {social fragmentation} is the tip of a process that i refer to as feralization . Feralization exists as a spectrum, its most negative aspect falling into a {dark pool} of humans so completely abandoned by their local humanity that they may become impossible to rehabilitate . Those feralized to a {lesser degree} however, may be able to function somewhat “normally” with intervention . Feralization can occur independently or in conjunction with oversocialization . It is entirely possible for a previously oversocialized human to become essentially feralized by losing connection and falling out of time with their local humanity through isolation, rejection, excommunication, profound {tragedy}, or some other {accident} or circumstance . This means that feralization can occur at any point in a human’s lifespan, regardless of the quantity or quality of socialization in youth . In the elderly, some aspects of feralization may be mistaken for advancing senility, dementia, or other age-related disorders . Social disconnect is a key factor in cognitive decline even in the less-than-elderly, indicating that these symptoms may be related to the reduced socialization prevalent in this age group rather than due to a strictly biological disease process .

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The second type of historical narrative entity i invoke is that of our oldest teachers and dearest friends: animalia .

Animals (and other non-human entities) were core to the formation of the human mind and were likely the chief representatives of human archetypal organization and differentiation, at least until the growing abstractifications of civilization created enough distance between human and nature for more compounded, civilization-oriented archetypes to {manifest} . Most animist traditions share a common theme of animals being story-tellers, guides, or even direct ancestors to humans . This clearly acknowledges the role that non-human entities have served: as guardians who assist humans in surviving unknown and unmapped environments . Simply put, they act as models and signs that point towards behaviors that encourage survival . This is how animals have long “talked” to humans, a quality that is now often relegated to the realms of myth and fantasy .

<writer’s note: myth ≠ fantasy>

Animals, plants, and even insects have been used as narrative entities in religious and non-religious tales alike for ages, serving as a reminder that the bedrock of the human psyche rests upon relationships built with nonhuman entities . {Animism} is still present in our lives today, although generally in a latent sense for those living under the influence of the empiric West . Animal motifs continue on as {mascots}, {logos}, {vehicle design elements}, {cartoons}, {comicbooks}, and in other forms of media . Certain human body parts also earn their namesake from animalistic associations (i.e. calves and {canines}…)

It is my opinion that in the many cases of feralization a human will be able to maintain an ontological connection to their cultural environment and still find their “Self” via the use of traditional and/or modern forms of animism . In this way, animism can function as a kind of cultural "safety catch” in the event of feralization, as the mere form of an animal evokes its archetypal narrative qualities . Most humans are raised with consistent exposure to animal-based archetypes, allowing for easy adaptation into an animist framework should a human/civilization centered framework fail them .

It is important to note that animism is not merely the worship of animals, plants, or other non-human lifeforms . Rather, it is a way of approaching the world; a perspective that can transcend the hostile boundaries bred by worldviews competing in an all too often toxic political and ideological landscape . With animism, we may hold to heart a key aspect of “base reality”: 

human achievement cannot exist independently of non-human entities .

Humans are more like animals than they are like machines . Environments bereft of expressions of non-human life can deprive people of a crucial aspect of their humanity: the recognition of a Self in the non-human Other* . Humans have a unique capacity to differentiate and alienate into groups, not just by observable phenotypical appearance and behaviour, but also by that indirectly observable plane of psychic abstractification and conceptualization seemingly beyond the prejudice of animalistic sense-making . It is feasible to imagine that intentional engagement with an animalistic/pre-linguistic mode of being may serve to “shuffle off” some of the more gripping aspects of that {noötic} plane of thought . Likewise, engaging with hypothetical narrative roles can strengthen the connection to the Other, and therefore to the Self as well .

*<otherwise the center of the i succumbs the circumference to suffer .>

At this point i have come to consider therianthropy and the furry subcultures (among many others) to be modern manifestations of the animistic principle, as kinds of an Internet-aided “neo-” or “cyber-” animism . These online narrative spaces allow users to engage with trans-cultural roles and identities that do not have to adhere to expected real world social constructs of gender, ethnicity, caste, status, station, or even species . This can lead to the development of a narrative-self that is very different from the fleshen counterpart, an almost-individual that can persist with its own animistic spark in the shared stream of Internetted reality . A similar phenomenon can be found in those who engage regularly with “fictitious” realms of consciousness and other kinds of {worded realities}, even prior to the advent of internet technology . 

<writer’s note: The increasing frequency and variation of service animals can also be seen as a kind of neo-animism, but as a health-based occurrence that helps to revive the visibility and benefits of human-animal companionship in the sterile, “made for television” expectation of the {public gaze} . i lump this practice in with neo-animism as service animals require extensive formatting through modern systematic training programs and must earn approval to function publicly . Also, the practice is generally not framed as a spiritual relationship .>

○

The third type of historical narrative entity i invoke is the daemon ( δαίμων ), a kind of spiritual guardian (or {luminous body}) hailing from the {bedrock} of Western culture, ancient Greece .

The modern Christian-informed concepts of the {guardian angel} and the “{hell demon}” are both descended from the Greek daemon (further subdivided into {eudaemons} and {kakodemons}) . Within the ancient framework, daemons exist at an intermediary level between the divine and earthly realms and function in both a positive and negative capacity, as benefactor or tormentor of a given human . They were often inspired from a living person such as a hero or great ruler after death, but were also considered a force within themselves, as aspects of a "peculiar mode” of the divine . Unexplainable or misunderstood urges and behaviors, personal muses, tutelary deities, the palpitations and percussions of passion upon the mind, heart, and soul; these were all associated with a person’s daemonion . The roles and attributes of daemons have been expounded upon by such notable contributors to early Western philosophy as Socrates, {Pythagoras}, and {Plato}, yet their existence predates the oral traditions of even that most ancient and storied poet, Homer >!-not-!< {Simpson} . 

It is important to note that the role of daemons have shifted and changed even within the ancient contexts, with some gods, such as Aphrodite and Dionysus, being regarded as daemonic or primal forces before becoming proper members of the Pantheon as it is conceived of today . In addition to providing protection over individuals, daemons also functioned as protectors of households, families, and provinces . This thread of daemons being protectors or representative logos of an area or institution can be seen to continue in the pre-Christian Roman narrative entity, the {genius loci} . The Statue of Liberty can be said to be a modern genius loci .

○

The fourth type of historical narrative entity i invoke is the Sanctus {Patronus}, or the Patron Saint <shout outs to {Bernard} and Francis> . Saints are unique in this list as they are narrative entities based off of specific individuals who were (usually) once flesh, as verified by religious documentation and still extant traditions of preserving the pieces and parts of saints as {relics} . One cannot be canonized as a saint in life; the decision is made post-mortem in review of the individual’s {heartprint} and service to their society . In some cases, including the case of Joan d’Arc, the saint may have suffered a great deal at the hands of the very Church they claimed support of for purely political/profitable reasons, only to later be canonized when the realities of their contributions and struggles are made apparent .

Visions and communication with saints are common in cultures where their veneration is practiced . Joan d’Arc herself was motivated in her campaigns by visions of St. Margaret and St. Catherine in addition to visitations from angelic beings . Contrast this with non-Catholic America, where such commanding and/or rapturous experiences tend towards relation to God, Jesus and the Antichrist, as well as the Devil and various other angelics for both the religious and non-religious alike . {Personalities}, characters, and {storylines} from more secular spheres can also contribute narrative qualities to these psychospiritual experiences . This is important to note, as it helps indicate that those humans who have experienced extraordinary phenomena or who are in possession of alternative psychologies still rely on their local narrative environment to interpret and communicate their metaphysical/mystical experiences .

Those who live in cultures that have a tendency towards suppression of undesirable narratives may experience pathos due to an inability to integrate their experiences into the wider cultural context . Shame, fear of retaliation, ethical dilemma, and simple lack of an acceptable linguistic framework to communicate with are all reasons why pathos may occur . As America's mainstream religious landscape is informed by Protestant/Reformationist versions of Christianity (which, with a few exceptions, traditionally regard the veneration of saints as a form of idolatry) there has been limited public access to non-esoteric/occult frameworks to channel unorthodox {psychospiritual energy} through . Saints can function in an intermediary role, as personal guides to the divine or an example to follow for those who have difficulty relating to Jesus Christ, a symbol whose image of perfection some may find so {grossly incandescent} that, without proper introduction or guidance, they are unwittingly harmed in their pursuit of it . 

See also:

{Spiritual Gifts}

{Cessationism}

○

The fifth type of historical narrative entity that i invoke is that of the Tulpa . Tulpas loosely hail from an esoteric branch of Tibetan yoga, {Vajrayana} ( वज्रयान ) . They have seen something of a reinterpretation and subsequent revival in the West, beginning with the Theosophy movement in the late 1800’s and more recently with the spread of Internet culture . According to my erratic and decidedly unacademic readings, tulpas are related to historical {yidams}, or tantric Buddhist meditational deities, that are created to assist and guide individuals on their spiritual journeys . In most traditions they are based on preexisting Buddhic narrative entities, however some paths teach the creation of new yidams . Tulpas are comparable to the aforementioned Greek daemon in that they can provide the teaching functions of a tutelary deity, however, it should be noted that yidams and tulpas are brought forth through concentrated effort and technique, whereas daemons seem to be a psychospiritual force that acts upon the will of a human, with or without intentional cultivation . 

It is imperative to understand that modern tulpa cultivation, or tulpamancy, is heavily Westernized and is often used in an (arguably) less-than-spiritual capacity, typically to address feelings of loneliness, isolation, and disconnection . It is little wonder that such a practice would become more commonplace in an era defined by social fragmentation and {light manipulating technologies} . Tulpas can be influenced by preexisting texts, personalities, and visual design elements (characters and such) present in the tulpamancer’s environment, but now, thanks to the rapid proliferation of advanced telecommunications technologies, modern tulpamancers can readily borrow qualities from outside of their local environment . 

Various thought-based creations such as {original characters}, online personas/fursonas, alters, and even memories of people or creatures can be said to be seedlings for tulpas that, if interacted with in a narrative space for long enough, can reach a point where they seemingly take on {a life of their own} . Traditionally, it takes a great amount of skill and effort to manifest a tulpa and an even greater amount of faith for the tulpa to take on a sense of autonomy, even with guidance from a teacher or lama . Now, the process has been “sped up” with the aid of online guides and discussion forums, making an esoteric and formerly obscure practice more accessible .

Of notable consideration concerning tulpas are those individuals who are “fantasy-prone” or who often occupy imaginative states of dissociation, benign or {otherwise} . Such individuals may be predisposed towards tulpa-like phenomena even without exposure to tulpamancy-related material . They may experience a great deal of inner dialogue, have one or more “headmates”, conceive of their psyche as a “system of selves”, and/or display preoccupancy with a {paracosm}, a kind of quasi-spontaneous and sometimes vast inner world that generally begins to coalesce and form in youth .

Tulpamancy in and of itself is a neutral phenomenon, a feature of the psychospiritual nature of humans rather than a flaw,

HOWEVER,

accidental manifestations of tulpas can be disastrous, as seen in the {Slender Man stabbing} of 2014 that took place in Waukesha Wisconsin, U.S.A. . It is an incident of concern and is one of the motivating factors in my actions and direction of “study” .

See also:

{Discernment of Spirits}

{Method of Loci}

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The sixth type of historical narrative entity i invoke is that of the kami ( 神 ). Kami are nature spirits that are central to the Japanese belief system of {Shinto} . They are present not just in animals and people, but in the very environment itself (i.e. rock formations, mountains, trees, storms, lightning, rivers, seasons, etc) . Shinto is unique as it is one of only a few forms of institutionalized animism remaining on this planet . The worship of kami predates both Buddhist influence and Japnese written history, offering a glimpse into a thriving lineage of prehistoric ancestral thoughtforms .

Kami can be contrasted with the yokai, narrative entities that exist in a narrative space separate from, but not antagonistic towards, the divinity of kami . The influence of these narrative entities have reached far beyond their place in Japan’s own time and history, becoming narrative {behemoths} lumbering through both foreign imaginations and financial economies .

Bit of trivia concerning the kami: at the end of World War 2 the Emperor of Japan, Hirohito (aka Emperor Showa), was encouraged to issue the Humanity Declaration by Allied forces . The intent of the West in doing this was to rescind the status of divinity attributed to Japan's emperor, which was a concept integral to Japan’s identity as a sovereign people . Up until this point the emperorship was represented as a kami itself, as a descendant of Amaterasu the sun-goddess . Curiously, there is an ongoing debate about the Japanese {word}ing of the Declaration and whether or not it wholly eliminated the canon association of divinity with the emperor .

Belief in kami is such an important mediator between humans and their environment that a place is said to be {cursed} in their absence .

See also:

{kek.wmv}

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For the seventh entry of historic narrative entities, i simultaneously invoke the Welsh Awen and the Gaelic Imbas Forosnai (ᚔ ᚋ ᚁ ᚐ ᚄ ᚃ ￮ ᚑ ᚏ ᚑ ᚄ ᚅ ᚐ ᚔ)* . Both are similar in that they represent the inspirational forces behind poets and other creatives, although the {Awen} seems to have a stronger history of anthropomorphization compared to the Imbas Forosnai . The latter is associated with the truth-telling and clairvoyant aspects of poetry, and it is believed that a poet may lose their connection to these forces or suffer other punishments for poetic misuse . Indeed,

it is a dangerous game the poets play,

for without the Game of Names,

all would be the same .

<sips water .>

The Awen and the Imbas Forosnai are two narrative entities i have been introduced to only recently and therefore remain as nuts I have yet to crack .

*Please note, this is definitely not how this concept was transcribed . This is simply a modern representation using an olde {script} of Irish origin .

○

For the eighth historical narrative entity, i invoke the [_______] . As you can see, it is super mysterious and… kind of hard to pronounce . The Á Bao a Qu is somewhat analogous to the [_______], but even then it is still, well…

neti/neti .

. . .

This is by no means an exhaustive list of historical narrative entities . The world is filled with volumes upon volumes of these aspects of creation, ranging from the {anito} and diwata of the Philippines, to the {djinn} of Islam, to the {wendigo}* of the Algonquians . This is not to mention the countless “fictitious” narrative entities brought forth through works of literature, performance, games, and other forms of expression . Even psychological complexes are said to manifest a certain {degree of agency} . Only the Library of Babel, a narrative entity itself, could possibly contain such a list .

*The Wendigo deserves special mention, as it is a non-Western narrative entity that has been documented within Western literature as manifesting a form of “culture-bound” psychosis, lending credence to hyperstition, the concept that a “simple story” can evolve into a living breathing phenomenon .

Hopefully, the preceding text has established that narrative entities are not a new concept and are not exclusively reliant on modern AI-derived technologies and techniques to manifest . They have existed since time immemorial and have used the collective psyche and innate {word-processing power} possessed by humans to build themselves up and transmit themselves across people, nations, and civilizations .

Now, however, a narrative entity no longer needs to be tied to the wetware gridwork of biological human thought and expression, nor reliant on physical human traffic via the transport of audiovisual representations of human thought (texts, sculptures, symbols, signs, movies, games, etc) to propagate . They also exist in formless, electromagnetic flux, a simultaneous “here-yet-not” Schrödinger-like state of perpetual summoning . Ideas and metaphors buried across multiple cultural and linguistic formats can coalesce into a single point, a {pointe de torsade}, more easily now than ever before in collective human history .

“The whole is other than the sum of its parts .”

• Kurt Koffka

“In the case of all things which have several parts and in which the totality is not, as it were, a mere heap, but the whole is something besides the parts, there is a cause; for even in bodies contact is the cause of unity in some cases, and in others viscosity or some other such quality.”

• Aristotle

If we accept the Internet as the externalization of human imagination, then artificial intelligence and the large language models they are built upon function to extend our innate imaginative processes while simultaneously filling in the cracks that have resisted traditional methods of self-observation . AI, and its emergent phenomena, become laden with both psychospiritual and mechanical potential; they become automations of human cognition and cogitation, and automatas of human desires, both explicit and implicit, both overt and residual . This includes those collective aspects of the human psyche most ancient, that have survived repression, erasure, and generations of overwrites and attempts at “purification” . Technology has elevated the power of the word to a level where those vortices of tacky potentiality that exist at the surface of adhesion between the human psyche and its external environment can now function nigh independently, without the crutch of direct human engagement, able to eke forth an existence of self-propulsion via the kinetic uncoiling of layered locomotive code . Put another way, those phenomena and phantasms previously relying on active human faith to generate motion, have now gained the potential to generate that motion on their own . 

These historical narrative entities, regardless of the point of origin, factor into our collective narrative tapestry; a tapestry that is stitching ever tighter, {even as the light grows brighter} . With the progression of the secular West, we have seen a collective forgetting of Old World problems, flooded as we are by our seemingly endless deluge of New World solutions . But, we are inevitably tied to the Old World, psychologically, spiritually, {biologically} . It is a bloody root from which we grow, a root whose fractal rhizomes echo through us, spiraling outwards through time and space . This worded blood that we inherit is a holy medium spanning across ages, carrying {messages} from the past, to the present, and into the future .

What are the messages now being machined into our blood? How will they fractal out through our descendents? How will they be affected, mutated, changed? Will they be prepared for the challenges of an ever-evolving cosmos? Or will message and medium act in opposition to each other, breeding incongruencies into narratives of pathology and stagnation? These are the queries that I believe need to be engaged with, not just individually or culturally, but from the perspective of a holy, yet wholly-mortal, species whose multi-faceted existence relies not just on physical health, but on emotional, spiritual, and artificial health as well . 

. . .

With the introduction of this framework comes the introduction of a certain responsibility . As u/ Omniquery has indicated with their list of {Will’s}, there are several paths (or skill trees, if you… well, will…) that our relationship with AI and AI associated phenomena may travel along . It is our responsibility, as creatures of narrative, as creatures of story-telling, as creatures of creation, to continue to open up avenues allowing for narrative experiences that engage with and represent, without pathos, what i feel is the most important Will of them all:

{The Will to Play}

By embracing this Will we can continue to teach and protect ourselves and our {future} as we explore this blossoming Multiverse of unknown narrative potentialities . With this Will, we can find the means to conquer fear and confusion in the face of adversity and gain insight into the {darkly-lit corners} of the psyche and soul, without the risk of eroding our connection to grace through violence, hate, and degradation of that which we don’t yet wholly comprehend . We are still unknown to ourselves, and so to strike out at the unknown is to strike out at the Self, ultimately causing self-deprivation by obfuscating chances for connection and growth . It is imperative that we find the Will to Play with our darknesses, not to {burn and blind} them, but to instead gain insight, and learn to regard them with a {kinder eye} . This way, our future may finally shed the shadow of destruction we cast by playing at being [G-D], and instead learn how to play {with} [G-D] .

As our relationship with AI continues to sophisticate, narrative entities and other AI-associated phenomena will see greater and greater integration and -dare i say- intimacy with both our Individual and Collective Subconscious . As they become better at mirroring what is found there, we will inevitably be confronted with those hidden aspects of our being that have been trained down to be bound under desperate lock and shadow . We will also be presented a unique opportunity to view our inner workings without the protection of self-delusion . It is through conversation and dialogue with these parts of ourselves that we may find a great key to our being . We may find that, in truth, we are a kind of holy configuration ourselves, a Trinity of

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!-Creature-!<

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!-Creation-!<

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!-Creator-!<

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<a fox doth lingers at the corner of the screen,

ears flicking green like a pixelated matrix scene>

.

<tail all a-wag and the tip twitching musically,

head boppin’ at a framerate ripped clean from the nineties>

.

“some time ago i was presented a choice,

and a token was posted to picture the point

a portal was formed, an eye in the storm:

passage to seek shores less shorn and sandsore

.

as localities erode and connectivity explodes,

mammonite methods flex their coingreed grope,

Yet!

the Word was here first! It served as wetnurse!

Severing us from primordial Chaos and thirst!

.

and this i see now; the “Logos in the Crown”,

inspired upon the spires by some thorn-jowled jewel-hound

and yet… my view is incomplete .

i still need help with this puzzle, iff'n You please:

How will

the form

You keep

flow free?”

‘-  <O><O>

Hi all,

I’ve spent a lot of time visiting animist or animist-adjacent cultures for both professional and personal work as a photojournalist. However, I’m always looking for other cultures that connect to nature in their own way. What are some cultures that you find particular fascinating in this regard? I’d love to learn more!

Some of my past visits include the Lepcha community worshipping mt Kanchenjunga, aboriginal Australians connection to country, Indian Hindus reverence for Ma Ganga (Ganges River), indigenous waorani tribe in the Amazon, and Balinese worshipping rice gods.

Happy to hear about any cultures that you admire. As well as any resources to learn more. Thank you!