Introduction
John Myrdhin Reynolds (1996: p. 350) in a note to his English translation of the life story of Garab Dorje defines a tulpa thus:
A Nirmita (sprul-pa) is an emanation or a manifestation. A Buddha or other realized being is able to project many such Nirmitas simultaneously in an infinite variety of forms.
Thoughtform may be understood as a 'psychospiritual' complex of mind, energy or consciousness manifested either consciously or unconsciously, by a sentient being or in concert. In the Dzogchen view, accomplished thoughtform of the kye rim mode are sentient beings as they have a consciousness field or mindstream confluence in a dynamic of entrainment-secession and organization-entropy of emergent factors or from the mindstream intentionality of progenitor(s). Thoughtform may be benevolent, malevolent or of complex alignment and may be understood as a "spontaneous or intentional manifestation" or "emergence" (Tibetan: rang byung) of the 'Five Pure Lights' (Tibetan: 'od lnga). The Five Pure Lights may be understood as the "radiance" (Tibetan: 'od) or Clear Light (Tibetan: 'od gsal) substrate of 'mindstream' (Tibetan: sems rgyud) and the base or root 'dimensionality of all dharmas' (Sanskrit: dharmadhatu) of Nirvana and Samsara. The mindstream is an entwining or confluence of the 'Eight Consciousnesses' (Tibetan: rnam shes tshogs brgyad). Therefore, the Five Pure Lights are the 'root' (Tibetan: gzhi) of the Western scientific conceptions of matter and energy. From the Dzogchen perspective energy is nondual to 'spiritual energy' or 'vital force' (Tibetan: rlung). For the human species, defined in Traditional Tibetan medicine as the class of entities which holds a human la (Tibetan: bla), the Five Lung are direct homologues of the Five Pure Lights.
Professor H. H. Price, an Oxford philosopher and parapsychologist, held that once an idea has been formed, 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. It is contended that a meme is not a thoughtform, unless it is sentient. Though, memetic theory may be deemed an informative correlation to thoughtform phenomena.
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