Monthly Archives: August 2021
Also Called: Wiracocha, Wiro Qocha, Wiraqoca, Apu Qun Tiqsi Wiraqutra, Huiracocha, Ticciviracocha, and Con-Tici
Etymology: “Sea Foam”
Epitaphs: Ilya (Light), Ticci (Beginning), Tunuupa, Wiraqoca Pacayacaciq (Instructor)
In Incan and Pre-Incan mythology, Viracocha is the Creator Deity of the cosmos. As a Creator deity, Viracocha is one of the most important gods within the Incan pantheon. Everything stems ultimately from his creation. The universe, Sun, Moon and Stars, right down to civilization itself. Similar to other primordial deities, Viracocha is also associated with the oceans and seas as the source of all life and creation. If it exists, Viracocha created it. Something of a remote god who left the daily grind and workings of the world to other deities, Viracocha was mainly worshiped by the Incan nobility, especially during times of crisis and trouble.
Patron of: Creation
Planet: Sun, Saturn
Sphere of Influence: Creation, Ocean, Storms, Lightning, Rain, Oracles, Language, Ethics, Fertility
In Incan art, Viracocha has been shown wearing the Sun as a crown and holding thunder bolts in both hands while tears come from his eyes representing rain. There is a sculpture of Viracocha identified at the ruins of Tiwanaku near Lake Titicaca that shows him weeping.
Under Spanish influence, for example, a Pedro Sarmiento de Gamboa describes Viracocha as a man of average height, white with a white robe and carrying a staff and book in each hand. The Spanish described Viracocha as being the most important of the Incan gods who, being invisible was nowhere, yet everywhere.
In the village of Ollantaytambo in southern Peru, there is a rock facing in the Incan ruins depicts a version of Viracocha known as Wiracochan or Tunupa. This rock carving has been described as having mouth, eyes and nose in an angry expression wearing a crown and by some artists saying the image also has a beard and carrying a sack on its shoulders.
Another figure called Tunupa found in Ollantaytambo was described by Fernando and Edgar Elorrieta Salazar.
What’s In A Name?
Viracocha’s name has been given as meaning “Sea Foam” and alludes to how often many of the stories involving him, have him walking away across the sea to disappear. When we look into the Quechuan language, alternative names for Viracocha are Tiqsi Huiracocha which can have several meanings. The first part of the name, “tiqsi” can have the meanings of foundation or base. The second part of the name, “wira” mean fat and the third part of the name, “qucha” means lake, sea or reservoir. An interpretation for the name Wiraqucha could mean “Fat or Foam of the Sea.”
Continued historical and archaeological linguistics show that Viracocha’s name could be borrowed from the Aymara language for the name Wila Quta meaning: “wila” for blood and “quta” for lake due to the sacrifices of llamas at Lake Titiqaqa by the pre-Incan Andean cultures in the area.
Viracocha also has several epitaphs that he’s known by that mean Great, All Knowing and Powerful to name a few. Another epitaph is “Tunuupa” that in both the Aymara and Quechua languages breaks down into “Tunu” for a mill or central support pillar and “upa” meaning the bearer or the one who carries. This is a reference to time and the keeping track of time in Incan culture. The other interpretation for the name is “the works that make civilization.”
Further, with the epitaph “Tunuupa,” it likely is a name borrowed from the Bolivian god Thunupa, who is also a creator deity and god of the thunder and weather. Another god is Illapa, also a god of the weather and thunder that Viracocha has been connected too.
Incan Culture & Religion
The Incan culture found in western South America was a very culturally rich and complex society when they were encountered by the Spanish Conquistadors and explorers during their Age of Conquest, roughly 1500 to 1550 C.E.
The Inca held a vast empire that reached from the present-day Colombia to Chile. Their emperor ruled from the city of Cuzco. They worshiped a small pantheon of deities that included Viracocha, the Creator, Inti, the Sun and Chuqui Illa, the Thunder. The constellations that the Incans identified were all associated with celestial animals. The Incans also worshiped places and things that were given extraordinary qualities. These places and things were known as huacas and could include a cave, waterfalls, rivers and even rocks with a notable shape. Essentially these are sacred places.
In the city of Cuzco, there was a temple dedicated to Viracocha. There was a gold statue representing Viracocha inside the Temple of the Sun. Nearby was a local huaca in the form of a stone sacred to Viracocha where sacrifices of brown llamas were notably made. During the festival of Camay that occurred in time of year corresponding to the month of January, offerings were also made to Viracocha that would be tossed into a river and carried away to him. Hymns and prayers dedicated to Viracocha also exist that often began with “O’ Creator.”
Like many cosmic deities, Viracocha was probably identified with the Milky Way as it resembles a great river. His throne was said to be in the sky. All the Sun, Moon and Star deities deferred and obeyed Viracocha’s decrees.
Deific Late Comer
Old and ancient as Viracocha and his worship appears to be, Viracocha likely entered the Incan pantheon as a late comer. Mostly likely in 1438 C.E. during the reign of Emperor Viracocha who took on the god’s name for his own.
For a quasi-historical list of Incan rulers, the eighth ruler took his name from the god Viracocha. According to story, Viracocha appeared in a dream to the king’s son and prince, whom, with the god’s help, raised an army to defend the city of Cuzco when it was attacked by the Chanca. This prince would become the ninth Incan ruler, Pachacuti Inca Yupanqui. He is thought to have lived about 1438 to 1470 C.E. Pachacuti Inca Yupanqui is the ruler is renowned for the Temple of Viracocha and the Temple of the Sun along with the expansion of the Incan empire.
The Incas didn’t keep any written records. Like many other ancient cultures, there were those responsible for remembering the oral histories and to pass it on. Aiding them in this endeavor, the Incans used sets of knotted strings known as quipus number notations. By this means, the Incan creation myths and other stories would be kept and passed on.
In a comparison to the Roman empire, the Incan were also very tolerant of other religions, so those people whom they either conquered or absorbed into their empire would find their beliefs and deities easily accepted and adapted into Incan religion. One such deity is Pacha Kamaq, a chthonic creator deity revered by the Ichma in southern Peru whose myth was adopted to the Incan creation myths. At the same time, the Incan religion would be thrust on those they conquered and absorbed.
On one hand, yes, we can appreciate the Spanish Conquistadors and the chroniclers they brought with them for getting these myths and history written down. They did suffer from the fallacy of being biased with believing they were hearing dangerous heresies and would treat all the creation myths and other stories accordingly. Which is why many of the myths can and do end up with a Christian influence and the idea of a “white god” is introduced.
Parentage and Family
Unknown, Incan culture and myths make mention of Viracocha as a survivor of an older generation of gods that no one knows much about.
Mama Qucha – She is mentioned as Viracocha’s wife in some myth retellings.
Daughters – Mama Killa, Pachamama
Sons – Inti, Imahmana, Tocapo
Sun & Storm God
Viracocha was worshipped by the Incans as both a Sun and Storm god, which makes sense in his role as a Creation deity. The sun is the source of light by which things can grow and without rain, nothing has what it takes to even grow in the first place.
Cosmic Myths In The Rain
Many of the stories that we have of Incan mythology were recorded by Juan de Betanzos. Naturally, being Spanish, these stories would gain a Christian influence to them.
Rise Of A Deity – In this story, Viracocha first rose up from the waters of Lake Titicaca or the Cave of Paqariq Tampu. This was during a time of darkness that would bring forth light. It is at this time that Viracocha makes the sun, the moon, and stars. He then goes to make humans by breathing life into stones. The first of these creations were mindless giants that displeased Viracocha so he destroyed them in a flood. After the destruction of the giants, Viracocha breathed life into smaller stones to get humans dispersed over the earth.
Taking A Leave Of Absence – Eventually, Viracocha would take his leave of people by heading out over the Pacific Ocean where he walked on the water. He wouldn’t stay away forever as Viracocha is said to have returned as a beggar, teaching humans the basics of civilization and performing a number of miracles. People weren’t inclined to listen to Viracocha’s teaching and eventually fell into infighting and wars. Despite this, Viracocha would still appear to his people in times of trouble.
Incan Flood – As the All-Creator, Viracocha had already created the Earth, Sky and the first people. Giants. There wasn’t any Sun yet at this point. These first people defied Viracocha, angering him such that he decided to kill them all in a flood. This flood lasted for 60 days and nights. This great flood came and drowned everyone, all save two who had hidden themselves in a box. The flood water carried the box holding the two down to the shores of Tihuanaco.
Seeing that there were survivors, Viracocha decided to forgive the two, Manco Cápac, the son of Inti (or Viracocha) and Mama Uqllu who would establish the Incan civilization. Viracocha created more people this time, much smaller to be human beings from clay. These people, Viracocha taught language, songs and civilization too before sending them out into the world through underground passages. It is now, that Viracocha would create the Sun, Moon and stars to illuminate the night sky.
Another legend says that Viracocha fathered the first eight humans from which civilization would arise. Some of these stories will mention Mama Qucha as Viracocha’s wife.
The Cañari People – Hot on the heels of the flood myth is a variation told by the Cañari people about how two brothers managed to escape Viracocha’s flood by climbing up a mountain. After the water receded, the two made a hut. Some time later, the brothers would come home to find that food and drink had been left there for them. This would happen a few more times to peak the curiosity of the brothers who would hide.
Two women would arrive, bringing food. When the brothers came out, the women ran away. The two then prayed to Viracocha, asking that the women return. Viracocha heard and granted their prayer so the women returned. It is from these people, that the Cañari people would come to be.
The Creation of People – Dove tailing on the previous story, Viracocha has created a number of people, humans to send out and populate the Earth. These people, known as Vari Viracocharuna, were left inside the earth, Viracocha created another set of people known as viracohas and it is there people that the god spoke to learn the different aspects and characteristics of the previous group of people he created. The viracochas then headed off to the various caves, streams and rivers, telling the other people that it was time to come forth and populate the land.
Teaching Humankind – This story takes place after the stories of Creation and the Great Flood. Viracocha sends his two sons, Imahmana and Tocapo to visit the tribes to the Northeast or Andesuyo and Northwest or Condesuvo. Viracocha headed straight north towards the city of Cuzco. The intent was to see who would listen to Viracocha’s commands. As the two brothers traveled, they named all the various trees, flowers and plants, teaching the tribes which were edible, which had medicinal properties and which ones were poisonous. Eventually, the three would arrive at the city of Cusco, found in modern-day Peru and the Pacific coast. Here, they would head out, walking over the water to disappear into the horizon.
The Canas People – A side story to the previous one, after Viracocha sent his sons off to go teach the people their stories and teach civilization. As Viracocha traveled north, he would wake people who hadn’t been woken up yet, he passed through the area where the Canas people were. When they emerged from the Earth, they refused to recognize Viracocha. This angered the god as the Canas attacked him and Viracocha caused a nearby mountain to erupt, spewing down fire on the people. Realizing their error, the Canas threw themselves at Viracocha’s feet, begging for his forgiveness which he gave.
Founding The City Of Cuzco – Viracocha continues on to the mountain Urcos where he gave the people there a special statue and founded the city of Cuzco. He would then call forth the Orejones or “big-ears” as they placed large golden discs in their earlobes. These Orejones would become the nobility and ruling class of Cuzco.
His tasks done, Viracocha would head off into the ocean, walking out over it with the other Viracocha joining him. One final bit of advice would be given, to beware of those false men who would claim that they were Viracocha returned.
Right Of Conquest – In this story, Viracocha appeared before Manco Capac, the first Incan ruler, the god gave him a headdress and battle-axe, informing the Manco that the Inca would conquer everyone around them.
Yes, it’s easy to see how incoming Spaniards would equate Viracocha with Christ and likely influenced many of the myths with a Christian flair.
White God – This is a reference to Viracocha that clearly shows how the incoming Spanish Conquistadors and scholars coming in, learning about local myths instantly equated Viracocha with the Christian god. At first, in the 16th century, early Spanish chroniclers and historians make no mention of Viracocha. In 1553, Pedro Cieza de Leon is the first chronicler to describe Viracocha as a “white god” who has a beard.
It must be noted that in the native legends of the Incas, that there is no mention of Viracocha’s whiteness or beard, causing most modern scholars to agree that it is likely a Spanish addition to the myths. Other deities in Central and South America have also been affected by the Western or European influence of their deities such as Quetzalcoatl from Aztec beliefs and Bochica from Muisca beliefs all becoming described as having beards.
Though that isn’t true of all the Central and South American cultures. Some like the Peruvian Moche culture have pottery that depicted bearded men. The Aché people in Paraguay are also known to have beards. Though the debates and controversy are on with scholars arguing when the arrival of European colonialism began to influence the various native cultures.
Ultimately, equating deities such as Viracocha with a “White God” were readily used by the Spanish Catholics to convert the locals to Christianity. Much of which involved replaced the word God with Viracocha.
Pacha Kamaq – The “Earth Maker”, a chthonic creator god worshiped by the Ichma people whose myth would later be adopted by the Inca.
Saturn – It is through Viracocha’s epitaph of Tunuupa that he has been equated with the Roman god Saturn who is a generational god of creation in Roman mythology and beliefs.
Thunupa – The creator god and god of thunder and weather of the Aymara-speaking people in Bolivia.
Pronunciation: kuɾuˈpiɾɐ (Portuguese pronunciation)
Also Called: Korupira, Korupira or Urupira.
Etymology: Tupi “kuru’pir” meaning “covered in blisters”, tupi-guarani “curu” Child and “pira” body
The Curupira is a legendary creature found in Brazilian folklore. Most of the stories will describe Curupira as being demonic in nature. A rationale that only makes sense if you’re the one going out exploiting nature and over hunting in the jungle.
Curupira is very clearly a nature spirit and protector of the jungle’s wildlife who takes his role very seriously. Given the number of stories where a hunter dies or vanishes that are attributed to Curupira’s doing, it’s easy to see why he is seen as demonic or in a gray area of attitude towards humans.
The folklore surrounding Curupira is first documented in 1560 by the priest José de Anchieta and the first one he collected. The current versions of the stories tend to blend aspects of West African and European fairy lore into him. Even so, the stories of Curupira have been told by the native Tupi and Guarnani of Brazil for a long time.
There are regional variations to Curupria’s description, most though describe him having a bright red or orange hair and will either be a boy, man or a dwarf whose feet are turned backwards. Living in the jungle and forests of Brazil, Curupira uses his feet to confuse hunters and travelers as his footprints cause people to think he is coming instead of going.
Nothing earns Curupira’s ire more than a poacher or hunter who takes more than they need or those hunting animals with young and offspring.
To try and keep on his good side, some people going into the jungle will leave cigarettes and cachaca as a peace offering that they’re only harvesting or hunting a little bit and not to excess.
Curupira is also able to create illusions and a high pitch whistle sound to scare his victims into madness. The last bit is that Curupira is sometimes shown riding a peccary, not unlike another Brazilian creature known as Caipora.
Some variations give him super speed or the power of enchantment, transmutation and even increased strength.
As a protective spirit of the jungle, that is Curpira’s main shtick in that he protects the jungle and its inhabitants from being over hunted and exploited.
Beast Master – A female version of Curupira appeared in several episodes. This version appeared as a young, blonde girl dressed in green with the same backwards feet and she could drain humans of their life energy, reducing them to a husk with a husk.
Invisible City – A Netflix Series, this series features a number of characters from Brazilian folklore, including Curupira who appears as a homeless person for much of the first season before revealing himself towards the end of first season. This version of Curupira featured flaming hair, not just red or orange hair.
Etymology: From the Tibetan word “sprul-pa” meaning “emanation” or “manifestation.” “Thought-Form” in English
In Buddhist mysticism, a Tulpa is a thought-form created by either spiritual or mental powers.
The term would later be adopted by Western Mysticism and thought in the 20th-century by Theosophists who would take the Tibetan words: nirmita, tulku, sprul-pa, along with others for the word “tulpa” meaning thoughtform. For Modern, Western practitioners of Theosophy, this thoughtform is seen as some sort of imaginary friend willed into existence that is sentient and capable of having its own free will.
What’s In A Name?
I should slow it down here, as there are several words in Tibetan mysticism and Buddhism that lead to the English use of the word “tulpa.” The main Tibetan word is sprul pa where the first part, “sprul” breaks down to mean “emanate” or “manifest” and the word “pa” is a function of Tibetan language that allows for a verb to be used as a noun. This is where, in English, the translation then becomes “Thoughtform.” Another similar word in Tibetan is “phrul” that not only means “manifestations” and “emanation,” but has several other meanings such as: magic, miracle, jugglery, trick, illusion, conjuring and even black art.
Still another Tibetan word that has been translated to mean “thoughtform” is the word “vilu” or “yid lus” and “yi dam” that are all words for tulpa. Further, there are several schools of mysticism, Asian shamanism, and Buddhism that have this concept found throughout China, the Himalayans, Bhutan, India, Mongolia, Nepal, Russia, Tibet and Tuva.
What the term Tulpa means in Buddhism obviously has differences with how Western mysticism approaches and sees the term.
Indian Buddhism –
In the Pali Samaññaphala Sutta, an early Buddhist text, the manomāyakāya or “mind-made body” ability is listed as a means to a full contemplative life. Other texts comment that this “mind-made body” is how the Gautama Buddha and arhats are able to travel up to the heavenly realms. This same ability is how the Buddha accomplished his multiplication miracle in the Divyavadana where he multiplied his nirmita or emanated form into a countless number of bodies filling the sky. This ability would be something that a Buddha or other enlightened beings would be able to accomplish as well.
As an aside, this sounds more like Astral Projection to me with the “mind-made body.” To be fair, the Buddhist philosopher Vasubandhu, who lived in the 4th to 5th century CE does say that the nirmita is a siddhi or psychic power that Buddhists can master. Other Buddhist philosophers see the nirmita or nirmana as a magical illusion. The Madhyamaka philosophy sees all of reality as empty and that all reality is a form of nirmita or an illusion.
Tibetan Buddhism –
There are several terms, nirmanakaya, sprulsku, sprul-pa that all relate and connect to the word trikaya. This is the Buddhist doctrine of the three bodies of the Buddha. These are often the “emanation bodies” of celestial beings, though there are “unrealized beings” such as those humans create too that are known to exist.
The 14th Dalai Lama is believed by some followers to be an emanation-reincarnation (tulku) of Chenrezig, the Bodhisattva of Compassion. The 14th Dalai Lama has even said in a public statement that his successor might appear while he is still alive as an emanation.
In Theosophy, Annie Besant, in her 1901 book “Thought-Forms” has this term divided into three classes. The form in the shape of the person who created them, those forms resembling objects or people that can potentially gain a soul or spirit or even by the dead and lastly, the forms that represent an “inherent quality” from the astral or mental planes. This is something abstract like emotions and ideas.
In Western occult understanding, the term “thoughtform” is first used as early as 1927 in Evans-Wentz’s translation for the Tibetan Book of the Dead. The Occultist William Walker Atkinson describes thought-forms in his book The Human Aura as simple ethereal objects created from people’s auras. Atkinson explains further in another book of his where thought-forms are astral projections that may or may not look like the person who created them. Or, thought forms are illusions that only those with awakened senses can see.
Alexandra David-Néel is a spiritualist who claims tulpas are capable of developing their own personality and being able to act on their own free will independent of their creator. David-Néel describes this process much like a baby developing in the womb and is later born, able to live outside.
David-Néel says she created her own tulpa in the image of a Friar Tuck like monk. This particular tulpa of David-Néel’s eventually had to be destroy when it became too malevolent. David-Néel notes that she may have created her own hallucination despite others claiming they could see the thoughtforms she created.
I can see how that makes sense, many writers mention how the story they’re working on and the characters they’ve created can seem to take on a life of their own.
With the later part of the 20th Century and early 21st century, the term Tulpa has become popularized as well as secularized with the Western media and mindset. This has mainly meant equating a Tulpa as a form of Imaginary Friend that is consciously willed into being or created.
With tropes used in media and literature, the two terms of Tulpa and Imaginary Friend tend to get used interchangeably. Some stories have the Tulpa or Imaginary Friend able to have a physical manifestation.
There are self-described tulpamancers who can be found on such websites such as Reddit or 4chan claiming to practice tulpamancy to create sentient, imaginary friends that live within their head.
Done correctly, from a psychological standpoint, I can see how this practice can be a tool to help build empathy and social skills such as sharing or more easily deal with anxiety. Though given the mention of 4Chan and Reddit, it does become very questionable some of the activities these Tulpamancers are engaging in and if they’re suffering from mental illness and seeing things.
One of the articles that I came across that leaned heavily into the Western Mysticism of Tulpa creation mentioned that the tulpas could be “poisonous.” The article leaned into pseudo-science with sound vibrations and creation. It points out that the problems with the subconscious mind. If a Tulpa were created unintentionally or incorrectly, it could become dangerous or “poisonous” with drawing on darker aspects from the psyche of the person that created it.
In Buddhist Mysticism, a Tulpa is able to eventually become separate and it’s own entity, whereas in Western Mysticism, there’s a tendency to see these Tulpa as not separate, that it will be some sort of servitor and controlled by its maker and dismissed later when no longer needed.
What happens when it becomes independent? What happens if what you thought was a Tulpa or Imaginary Friend turns out not to be?
Tulpa Effect – Cryptids & Spirits
There are several Cryptid encounters, Ghost stories and even sightings of Shadow People that may be connected to what’s called the Tulpa Effect. Where a collective belief has fueled the creation of such a being or entity with enough people believing, hearing the stories and thus, it leads to the creation of an entity, even if such a creation were unintentional.
There have been enough discussions with how the expectations of seeing a ghost can manifest and create one even if the local stories and history don’t properly support it. The most notorious of these would be the Slender Man stories circulating and people claiming encounters that it fizzled out in the true short lived internet media sensation and hype.
An episode of the classic Real Ghost Busters has a quick discussion about the creation of the ghosts of Sherlock Holmes and Watson due to the collective beliefs of many people thinking they had been real people and constantly writing letters to the fictional characters. Just even in the confines of a cartoon, it can be seen how much the concept of Tulpas, Thought-Forms and Imaginary Friends becoming real permeates pop-culture.
With mainstream media, there are many shows and literature where the concept of the Imaginary Friend or Tulpa being willed into existence has become a common trope. From shows such as X-Files, Foster’s Home of Imaginary Friends (even if they didn’t use the term tulpa) to even Puss in Boots Netflix series use these beings as part of the plot for a sentient being that’s created.
With Imaginary Friends, most don’t last beyond childhood and can seem to fade away whereas with Tulpas, those can grow in personality and experience to become their own being that can’t be controlled is often what is cited as the distinction between the two.
This leads to another concept idea held behind these tulpas that get created through a collective unconscious and belief. In Fortean Phenomena, this concept is called a “window area” where these are places of former religious importance that are now fallen out of use and abandoned. It follows then, that due to religious beliefs, a local deity or entity could have been created and with their former worshipers gone, they continue to find other ways to instill a belief, cause paranormal activity to try and perpetuate a belief in them, thus feeding and keeping themselves from fading away.
Anyone reading or watching Neil Gaiman’s American Gods knows this idea very well.
Changeling: The Dreaming
The creation of Tulpas and Imaginary Friends all sounds like fun and games. The entire discussion of Tulpas reminds me of the Changeling: The Dreaming role-playing game. Instead of the term Tulpa, the term Chimera is used to describe those entities, sentient or non-sentient that are created. That these Chimera are created intentionally or not from human thoughts and emotions or just even the collective unconscious of everyone believing in the same thing. Such entities or object could manifest a physical presence in the world for a short period and when exposed to banality, human doubt, or disbelief, they could be weakened or even destroyed.
On one hand, when you have so many people claiming the same thing or beliefs, there must be something to it?
The idea of the Tulpas and Imaginary Friends is definitely a concept to stay a little more critical of. Crossing over to Ghost Stories, there’s also enough discussion how the expectations of seeing a ghost can manifest and create one even if the local stories and history don’t properly support it.
Some people have aphantasia and lack the ability to see anything with their imagination or mind’s eye. Other people have an incredibly vivid imagination. Is there an entity there, real, imagined or created? Is it someone who has mental health issues such as schizophrenia? Is it just a good, strong healthy imagination with someone able to strongly visualize?
Plus, not everything encountered will be the result of a tulpa. But it should be part of the line of questioning process when doing the process of elimination. That when you remove the impossible, whatever remains, no matter how improbable, must be the truth.
This one can be hard to define.