4/6 One of those synchronous pillars also hints at the psychotherapeutic potential of using a plurality of distinct personalities to understand and work with trauma & general mental health - a topic I've been deeply intrigued by for years now.
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5/6
@OortCloudAtlas notes that some of this personality work seems to be found in Vajrayana. I'm no expert, but I get the sense that tantric practice has a lot to say about psych dev. Yet, it seems to be primarily focused on post-stream-entry. Thoughts/Corrections?
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Replying to @JaredJanes
It's not so much that Vajrayana is for stream-enterers specifically, but that it's made for non-monks; people with lives, mates, jobs, kids, etc. So the psychological component is much more fully and usefully addressed, IMO.
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Replying to @OortCloudAtlas
That makes perfect sense, I suppose I was referring more narrowly to much of the emotional work I've found in Vajrayana (mostly Trungpa writings & Aro Lineage) starting with an understanding of emptiness that I'm not sure exists pre-stream-entry. Would love
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Replying to @JaredJanes @OortCloudAtlas
This poses difficult epistemological problems. There's the textbook answer, but it's not clear what it means in practice. Some vague conceptual and/or everyday experiential understanding of emptiness might be adequate as a base; how would we find out?
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That aside, "stream entry" (whatever that means—it's pretty unclear!) now seems like a relatively low bar, or much lower than it was historically, since modern Mahasi-derived practice leads to it fairly quickly in many cases.
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So, plausibly, contemporary vipassana methods may be adequate as ngondro for Vajrayana. And in fact this seems to be the case; many students do come to Vajrayana when vipassana seems to have run out.
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All this is maybe irrelevant to your point, that Western psychotherapeutic methods require no ngondro and are available to everyone, and that's a big plus! (In fact, I've heard it said that psychotherapy can function as ngondro for Sutrayana...)
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