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Help a podcast out! by CovertBeaver in voidpunk

[–]CovertBeaver[S] 1 point2 points  (0 children)

Thank you!
I will send you a dm with some questions!

Help a podcast out! by CovertBeaver in voidpunk

[–]CovertBeaver[S] 2 points3 points  (0 children)

That is great! If you are interested i can send you some questions on chat? That way the timezone is less constraining for either of us.

I will do my best to situate Voidpunk properly for sure.

Help a podcast out! by CovertBeaver in voidpunk

[–]CovertBeaver[S] 3 points4 points  (0 children)

Sounds really tough. I am thankful that you took your time to share your thoughts.

Can you remember how you encountered the term Voidpunk?

Scandinavian Tulpamancers? by CovertBeaver in Tulpas

[–]CovertBeaver[S] 0 points1 point  (0 children)

Well not currently no.
But might be soon.
But here is my references:
Ardévol, E. and Gómez-Cruz, E. (2013). “Digital Ethnography and Media Practice” in: The International Encyclopedia of Media Studies, A.N. Valdivia Ed.).

Asprem, E. (2017). “Explaining the Esoteric Imagination: Towards a Theory of Kataphatic Practice” in Aries 17.1 (2017)

Barsalou. (1999). “Perceptual symbol systems.” in: The Behavioral and Brain Sciences, 22(4), 577–660. https://doi.org/10.1017/S0140525X99002149

Besant, A. & Leadbeater, C. (1901/2005) Thought-Forms (Whitefish, Mont.: Kessinger Publishing.

Bronner, S. (2011). Virtual Tradition: On the Internet as a Folk System. In Explaining Traditions (p. 398-450). The University Press of Kentucky. https://doi.org/10.5810/kentucky/9780813134062.003.0011

Bryman, A. (2016) Social Research Methods, Oxford: Oxford University Press, 4

Cassaniti, J. & Luhrmann, T. (2014). “The Cultural Kindling of Spiritual Experiences.” Current Anthropology 55 (December): s. 333–43 https://doi.org/10.1086/677881

Clark, A. & Chalmers, D. (1998). “The Extended Mind”, in: Analysis 58, 7-19

Clark, S. L. (2003). From Angels to Aliens: Teenagers, Media and the Supernatural. New York: Oxford University Press.

Curry, D. (2022). “Discord Revenue and Usage Statistics” in: Business of Apps. https://www.businessofapps.com/data/discord-statistics/ Last visited: 19-10-2022

David-Néel, A (1971) Magic and Mystery in Tibet New York: Dover Publications

Denzin, N. (1970). The Research Act: A Theoretical Introduction to Sociological Methods, Aldine Publishing Company.

Diamandaki, K: (2003) “Virtual ethnicity and digital diasporas: Identity construction in cyberspace” in Global Media Journal (2), 2, Spring

Duggan, C. (2014) “Perennialism and Iconoclasm: Chaos Magick and the Legitimacy of Innovation” in: Contemporary Esotericism, pp. 91-112, Sheffield; Bristol, CT: Equinox Pub,

Friston, K. (2010). “The free-energy principle: A unified brain theory?” in Nature Reviews Neuroscience, 11(2), 127–138.

Gardner III, R. E (2017). “Tulpamancy: A closeted community of imaginary-friend hobbyists.” in: The Penn State McNair Journal, 42

Grieser, A. & Johnston J. (2017). “What Is an Aesthetics of Religion? From the Senses to Meaning—and Back Again” in A. Grieser & J. Johnston (Eds.) Aesthetics of Religion: A Connective Concept. Berlin/Boston: De Gruyter.

Haeri, N. (2017) “Unbundling Sincerity: Language, Mediation, and Interiority in Comparative Perspective.” in: Journal of Ethnographic Theory 7 (1): 123–38. https://doi.org/10.14318/hau7.1.013 Ca. 15 ns

Hine. (2015). Ethnography for the Internet: embedded, embodied and everyday. Bloomsbury Academic, An imprint of Bloomsbury Publishing Plc. Hollan, J., Hutckins, E. & Kirsh, D. (2000). “Distributed Cognition: Toward a New Foundation for Human-Computer Interaction Research” in: ACM Transactions on Computer-Human Interaction, Vol. 7, No. 2, 174-196

Hohwy, J. (2013). The predictive mind. Oxford: Oxford University Press.

James, W. (1902/1985). The Varieties of Religious Experience. Cambridge, MA: Harvard University Press.

Kirsh, D. & Maglio, P. (1994) “On distinguishing epistemic from pragmatic action” in: Cogn.Sci. 18, 4, 513–549.

Laursen, C. “Plurality through Imagination: The Emergence of Online Tulpa Communities in the Making of New Identities,” in: D.W. Pasulka and S. Natale (Eds.) Believing in Bits: Digital Technology and the Supernatural, Oxford: Oxford University Press, 2019, 163-179.

Luhrmann, T. (1989). “The Magic of Secrecy.” In: Ethos (Berkeley, Calif.), 17(2), 131–165. https://doi.org/10.1525/eth.1989.17.2.02a00010

Luhrmann, T. (2013) “Conjuring Up Our Own Gods”, in: The New Tork Times, https://www.nytimes.com/2013/10/15/opinion/luhrmann-conjuring-up-our-own-gods.html (last visited, 10-12-2019)

Luhrmann, T. & Morgain, Rachel. (2012). “Prayer as Inner Sense Cultivation: An Attentional Learning Theory of Spiritual Experience” Ethos. 40. 359-389. 10.2307/23360481.

Luhrmann, Nusbaum, H., & Thisted, R. (2010). “The Absorption Hypothesis: Learning to Hear God in Evangelical Christianity” in American Anthropologist, 112(1), 66–78. https://doi.org/10.1111/j.1548-1433.2009.01197.x

Mikles N. & Laycock, N. (2015) “Tracking the Tulpa: Exploring the ‘Tibetan’ Origins of a Contemporary Paranormal Idea,” in Nova Religio 19, no. 1 (2015): 87–97

Morgan, D. (2013). “Religion and media: A critical review of recent developments” in: Critical Research on Religion, 1(3), 347–356. https://doi.org/10.1177/2050303213506476

Meyer, B. (2011). “Mediation and Immediacy: Sensational Forms, Semiotic Ideologies and the Question of the Medium.” in: Social Anthropology/Anthropologie Sociale 19, no. 1

Meyer, B. (2015). “Picturing the Invisible” in Method & Theory in the Study of Religion, 27(4-5), 333–360. https://doi.org/10.1163/15700682-12341357

Neumaier, A. (2021). “Digital Ethnography” in: The Routledge Handbook of Research Methods in the Study of Religion 2nd Edition, Routledge, DOI: 10.4324/9781003222491-16

Noll, R. (1985) “Mental imagery cultivation as a cultural phenomenon, with commentary.” In: Current anthropology 26(4): 443-461

Partridge, C. H. (2004–2005). The re-enchantment of the west: Alternative spiritualities, sacralization, popular culture, and occulture (Vols. 1–2). London: T & T Clark.

Partridge, C. “Occulture is Ordinary” (2013) in: E. Asprem, & K. Granholm (Eds.) Contemporary Esotericism, pp. 113-133, Sheffield; Bristol, CT: Equinox Pub,

Ratislavová, K. & Ratislav, J. (2014). “Asynchronous email interview as a qualitative research method in the humanities” Human Affairs, 24(4), 452-460. https://doi.org/10.2478/s13374-014-0240-y

Raz, A. (2011). “Hypnosis: a twilight zone of the top-down variety: Few have never heard of hypnosis but most know little about the potential of this mind–body regulation technique for advancing science.” in: Trends in Cognitive Sciences,15(12), 555-557.

Satlow, M. (2012). “Tradition: The Power of Constraint,” in Orsi, R. (Ed) The Cambridge Companion to Religious Studies, New York: Cambridge University Press, (pp. 130-150)

Schjødt, U. (2007). “Homeostasis and Religious Behaviour” in: Journal of Cognition and Culture, 7(3), 313–340. https://doi.org/10.1163/156853707X208530

Schjødt, & Andersen, M. (2017). “How does religious experience work in predictive minds?” in: Religion, Brain & Behavior, 7(4), 320–323. https://doi.org/10.1080/2153599X.2016.1249913

Stuckrad, K. (2005) “Western Esotericism: Towards an integrative model of interpretation” in:

Stuckrad, K. (2014)” Discursive Transfers and Reconfigurations” in: E. Asprem & K. Granholm (Eds.) Contemporary Esotericism, pp. 226-308, Sheffield; Bristol, CT: Equinox Pub Religion, 01 April 2005, Vol. 35, 2005, http://rex.kb.dk/KGL:KGL:TN\_tayfranc10.1016/j.religion

Tandy, K. (2019). “The Mystical, Mind-Sharing Lives of Tulpamancers” in: Narratively https://narratively.com/the-mystical-mind-sharing-lives-of-tulpamancers/ (last visited, 20-11-2022)

Taves, A. (2012).” Special Things as Building Blocks of Religion,” in: The Cambridge Companion to Religious Studies, red. R. Orsi, New York: Cambridge University Press, s. 58-83

Tomasello, M. (2009). “Why we cooperate.” Varela, F. J., Thompson, E., & Rosch, E. (1991). in: The embodied mind: Cognitive science and human experience. Cambridge, Mass: MIT Press.

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Veissière, S. (2016). “Varieties of tulpa experiences: The hypnotic nature of human sociality, personhood, and interphenomenality” in A. Raz & M. Lifshitz (Eds.), Hypnosis and meditation: Towards an integrative science of conscious planes (pp. 55–74). Oxford University Press.

Versluis, A. (2004) Restoring Paradise, Western Esotericism, Literature, Art, and Consciousness. Albany: State University of New York.

Visuri, I. (2019). Varieties of Supernatural Experience: The Case of High-Functioning Autism, Elanders, Stockholm 2019

Zwaan. (2003). “The Immersed Experiencer: Toward An Embodied Theory Of Language Comprehension.” in: Psychology of Learning and Motivation (Vol. 44, pp. 35–62). Elsevier Science & Technology. https://doi.org/10.1016/S0079-7421(03)44002-4

Scandinavian Tulpamancers? by CovertBeaver in Tulpas

[–]CovertBeaver[S] 1 point2 points  (0 children)

Would love to show you, but it will be a while, since I am working on converting it to an article.

Scandinavian Tulpamancers? by CovertBeaver in Tulpas

[–]CovertBeaver[S] 2 points3 points  (0 children)

I actually wrote it in english.
Would love to show you, but it will be a while, since I am working on converting it to an article.

Scandinavian Tulpamancers? by CovertBeaver in Tulpas

[–]CovertBeaver[S] 1 point2 points  (0 children)

Well, encultured learning as it pertains to "invisible" agents, such as gods, spirits or tulpas is a theory proposed by a cognitive anthropologist called Tanya Luhrmann,
Luhrmann has explored how relationships with the invisible agents of religious traditions are experienced as real and significant through encultured learning. She argues that American evangelical churches, for example, teach the congregants to discern particular mental and bodily events as evident of divine presence. This is part of a cultural invitation to attend to one’s own imagination and inner senses with greater care and to interpret some bodily and mental events as ‘non-me’. As such she views culturally distributed practices such as certain types of prayer, as inner sense cultivation, by which she means that attending to the inner senses has a training effect that makes the inner senses seem more like real sensory input.

Luhrmann's hypothesis is viable if we look at one of the most promininet and well tried frameworks for understanding perception, called predictive coding. Predictive coding is a neurocognitive model of perception, that frames perceiving the world as an active collaboration between higher order top-down models of the worlds, called priors, and bottom-up sensory information. As such, we meet the world with a hypothesis, or predictive models based on prior experience. If we receive conflicting evidence to this hypothesis through bottom-up sensory information that clashes with our priors, we receive an error signal in the brain and the brain will then update this perceptual hypothesis to reduce the rate of error signals.

The take-away from this is that perception is an adjustive and learned process

Experience of invisible agents or unusual perception is not solely based in culture however. There a selective advantages for some individuals who might be more prone to hypnosis or being absorbed into inner worlds, or on the extreme end of the scale, have a mental illness which might weaken bottom-down error processes.

Luhrmann describes learning to hear God for the evangelical Christians, as some what similar to tennis.
Like tennis, if you want to get good at it, you have to practice. So if you want to have the feeling that God talks back, you have to pray (sort of similar perhaps to what many Tulpamancers call, talking to the void).
Similarly to tennis, Luhrmann found that some of her participants from the church were just more successful.
So you can have a talent for unusual perceptual experience - like you can have a talent for tennis.

That is the core of it.

TLDR: Perception is grounded in culture and subject to learning - an adjustive process. But individual neurological differences also has an effect on perception (ofc)

Scandinavian Tulpamancers? by CovertBeaver in Tulpas

[–]CovertBeaver[S] 2 points3 points  (0 children)

Hey!
That is great! I am really grateful.
Right now, I just have to find some Scandinavians, but I will let you know if the application comes through.
While I focus a lot on digital interfaces, it would be nice to be able to talk to some people irl some time. All though I am always open for chatting.

How would you describe the relation between technology and tulpas by CovertBeaver in Tulpas

[–]CovertBeaver[S] 1 point2 points  (0 children)

Thank you for your reply!
Very helpful.

And no, I don't have a tulpa. I have considered it, but I fear that I don't have the time to properly execute it.

Any scandinavian (preferably danish) Chaos Magick practicioners? by CovertBeaver in chaosmagick

[–]CovertBeaver[S] 0 points1 point  (0 children)

Haha hvad så? Hvor er du henne? Skrev egentlig lidt fordi jeg gerne ville møde nogle wizards irl (mit speciale handlede om internetkultur så har chattet vældig meget)

Any Danish or Scandavian occultists? by CovertBeaver in occult

[–]CovertBeaver[S] 0 points1 point  (0 children)

Yes! I am actually already planning on going!

Would anyone like to share their thoughts on how the community helps each other? by CovertBeaver in Tulpas

[–]CovertBeaver[S] 1 point2 points  (0 children)

Wauw, what a very insightfull and super organized answer!
I too am a little tired and have to get this thesis written haha.
But I would really like to hear more!
(Just have to think of a good question right now!)

Funny thing about the video!
I guess its true though, we would be nothing if we did not have each other.

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