Originally posted by black beetle
However, realisation of God is anyway impossible since God does not arise; the so called "realisation of God" is to me noise and distraction, nothing but just another projection of the mind.
Thus I have heard:
Suchness does not move, yet its function is inexhaustible.
Constantly thinking, yet nothing is pursued.
The pursuit is of the original no-thought.
😵
We differ little on the core BB, but in non-dual Tantra I see something helpful and good, perhaps for those of different personal makeup etc..
"Suchness does not move, yet its function is inexhaustible...", - its this inexhaustable function, where my feeling is that Buddhist and the related "no entity" has a slight wanting of wider vision, - function, the active manifestation symbolised by Shakti/shaktis within Trika Tantra.
Let me first remind ourselves that "no entity" means no entity with inherent existence of itself, because of dependent origination. Once one moves from that position one moves into dualism, as you will realise. In effect we are always caught between "the one" and "the two", neither existing nor not existing", etc.
In Trika (shorthand for principal school in Kashmir Shaivism) this is well understood and the imaginal forms, names and murtis, as with Buddhist Tantra, (that stay with many mulitple forms of Buddhas}, the path is to move through the functioning multifarious manifestation including sentient beings to recognise at different levels and in different ways the heart-mind of the Ineffable suchness, indescribable finally, but certainly not without deep foundational qualities of such as Mind/Awareness, Creative power and compassion.
The danger of cold nihilism flirts with excessive emphasis on the Absence/Sunyata, and tends to the lessen the other aspect, not at all separate, but rather the principal presentation of the functioning phenomenal world so full for the Living Aware Experient/Mind that beholds and enjoys in through and beyond us and is in fact the materiale of its manifestation. It cannot be lesser.
There is the other danger with Tantric practice that I have found, to subtly find oneself tending back to dualistic thinking.
Seeking to being aware of this, I find there is a warmth and color, aliveness and embracing within these Tantric paths to the Great One of All Mind and Good with its own all-dependent Manifestation, that complements the deep philosophical wonders of Buddhism.
[edits typographical]