Some points about TPC and TPP

Ordinary language discourse about TPC and TPP is always a very a subtle and illusive affair. It does not seem clear that ordinary language can capture with the right degree of precision what should be said and understood. There is always a margin for ambiguity and vagueness and hence an element of error which can be exploited dialectically to lead to apparent contradictions and amphibolies. This is the case for terms and propositions relating to spiritual development and realization. If propositions can appear contradictory (cf. the tension between detachment and integration) on the surface level this is in reality a manifestation of ordinary language attempting to capture something very precise.
An important point is that if there are a plurality of ordinary consciousnesses these manifestly exhibit their own particular characters and qualities and their own particular socio-historical relational network. This specificity and difference can be considered a major guiding principle in the development of TPC and TPP - and specially in the light of considering TPC and TPP an involving a kind of essential integration in communion with insight, calm and detachment.
Insightful detachment is very different from naive detachment. Insightful detachment performs a kind of regression and analysis to find the positive spiritual powers at work in the attachment which have become erroneously monolithically fixated with certain ulterior determinations.
Often what is wrong and harmful with many western spiritual traditions is not certain spiritual states or exercises involved, considered in their purity, but the harmful and erroneous conceptualizations and beliefs arbitrarily associated to them or establishing a feedback loop with them.  As for western spiritual traditions, besides those that stand out such as the pythagorean, neo-pythagorean, middle platonic and neoplatonic schools and other schools of ancient Hellenic and Hellenistic philosophy (such as the Stoics and in particular Epictetus), and the Hellenic adaptation of Egyptian traditions in the Corpus Hermeticum, it a great tragedy that we no longer have access to the first-hand, authentic, original Western sources for much of the better elements of historical Christianity (for instance the Druidical, Chaldean, Syrian, Phoenician traditions or the secret teachings of the Eleusianian and Orphic mysteries). But a promising avenue of investigation (that we have already written about) seems to be to focus on ancient Iranian traditions as well a plausible widespread influence of (proto-)Mahayana Buddhism in the ancient world.