I am curious, you said non-theist.
I don’t call myself an atheist because atheism is most often equated with scientific materialism. I am not a materialist.
Also, I don’t think most atheists know the difference between a belief system, a disbelief system, a suspension of belief system and a suspension of disbelief system. If they did, I don’t think they would define their beliefs as a “lack of belief”, but as an unwillingness to suspend disbelief. Non-theism is simply the least contradictory term I have found to use so far.
Do you believe in a non-personal deity?
My current views are informed by the following Buddhist schools and Non-Dualist philosophers. See comment at the end.
Mahamudra: Going beyond conceptual limitations, projections, mind productions and imagination.
Madhyamika: Avoidance of extremes of nihilism & eternalism, existence & nonexistence, etc.
**Dzogchen: ** The view that duality and non-duality are inseparable but distinct, with non-duality defined as the recognition that existence and experience is permeated by the qualities of both form and emptiness, which are constant flux. Clear perception of form, emptiness and non-duality as aspects of existence results in a primordial freedom from grasping with the mind.
Nagarjuna’s negative dialectic. With the aid of these four alternatives (affirmation, negation, double affirmation, double negation), Nāgārjuna rejects all firm standpoints and traces a middle path between being and non-being.
All things exist: affirmation of being, negation of nonbeing.
All things do not exist: affirmation of nonbeing, negation of being.
All things both exist and do not exist: both affirmation and negation.
All things neither exist nor do not exist: neither affirmation nor negation.
Nisargardatta’s distinction between consciousness and awareness: Consciousness comes and goes, is of the nature of duality, always has an object and is always “of” something. Awareness is the singular background of the void upon which the existing sense of presence appears. Awareness shining through consciousness is that by which I know that “I am”.
Abhinavagupta: “The being of all things that exist in awareness (including their self-being) in turn depends on awareness” - which is more primordial than the “I” which is consciously aware.
I traded a Platonic/Aristotelian ontology of “being” for a field-dynamic phenomenology of reflexive awareness/subjectivity.
So far, this philosophy has not led to the discovery of any independent, substantial, separately existing, thoroughly individualized, unchanging, controller or agent that I would call a deity, personal or impersonal.