As a Śākta and aspirant Kaula, I am through and through a nondualist, yet have grave and profound disagreements with Śaṅkara's Kevalādvaita. Why this is so is something I plan on perorating on, if you will, over the coming days in a series of tweets that will follow this one.

The basic point of contention between mainstream Advaita, as adhered to by the Śaṅkara maṭhas, and the Advaita of the Tantras is that the former is literal, whilst the latter, though single-mindedly uncompromising about the metaphysic truth of nondualism, accommodates ānanda.

https://twitter.com/Earthy_Virgoan/status/1263073817682866179?s=20

As the write-up linked to in the quoted tweet makes the point, Tantra sādhakas do not merely seek to overcome avidyā. The objective of their sādhanā is to transform the citta from a position of ignorance to one where knowledge and joy are experienced.

I'll take this further now. Prior to considering more complex theological points, I need to mention that a wide chasm separates Tantra followers from mainstream monists in how the Goddess is viewed. Indeed, to us, Śakti is not merely incidental to Brahman. Rather, she is Brahman.

To say the least, the view of traditional Advaita on even an early sūtra of Vedānta like 1.1.12, viz. आनन्दमयोऽभ्यासात् ॥, or ānandamayo'bhyāsāt ||, is twisted and deeply unsatisfactory. Indeed, the argument that ānanda cannot refer to the highest Brahman is agonisingly negative.

By contrast, the way of Tantra seems more balanced, nuanced and compassionate. "Bhukti is not only not contradictory to Mukti, but it is also congenial to the attainment of Mukti, provided the path of Bhukti is followed in the proper way," is, verily, the mercy of Devī herself.

Consider verse 11 of the īśopaniṣad, which goes thus:
विद्यां चाविद्यां च यस्तद्वेदोभयं सह ।
अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥

‘One who comprehends both vidyā & avidyā together, crosses mortality with the help of avidyā & reaches immortality with the help of vidyā’.

Thus, the unreflective dichotomy Vedicists routinely create between the temporal and the metaphysical, inevitably resulting in grossly dismissive notions about māyā and, by extension, śakti, is, to say the least, much too world-negating and constricted an approach to hold water.

bhogo yogāyate sākṣāt pātakaṃ sukṛtāyate |
mokṣkāyate ca saṃsāraḥ kuladharme kuleśvari ||
(Kulārṇava Tantra 2.24)

O Kuleśvarī ! Kuladharma is bhoga and also yoga; what
apparently is a sin here is turned into a divine force, and
the saṃsāra becomes a means for release.

जय माँ मङ्गल चण्डी ।

बोलो सांचे दरबार की जय​ ।