The buddhas are consistent in teaching the ultimate characteristic-less-ness of God. If a person feels the need to persist regarding God's characteristics, however, then they might see the universes and phenomena as not only his creation, but as his characteristics. Some beginners in spirituality might interpret that to mean that only the good aspects of creation, such as heaven, are God's externalization; advanced students see another thing altogether. But the dharmakaya in and of itself, God, has no characteristics, which means there is no description for God, the ultimate truth of everything.
Even the word we use spelled ‘G-o-d’ is but a mere label and again, not any sort of characteristic of the basis of all things. Lao Tzu said there is no word that can describe it, but to give it a name we call it ‘Tao.’ Alternatively, we could call it ‘God,’ ‘buddha nature’ or ‘dharmakaya.’ This most important subject, Tao/God/ dharmakaya, transcends any special and elite qualities such as big, powerful, mighty, love or ‘the One,’ although these kinds of terms and styled, dynamic god-type characteristics have been taught for provisional purposes to benefit certain people.
When someone comes into The Lotus, if they request and may be able to respond, they are given the empowerment of the Higher Self, which is dharmakaya empowerment. Some people recognize that empowerment but don't practice it. Occasionally, there are a few who practice it and continue to recognize their nature. They realize in the momentary scraping away of obscuration that their own nature is characteristic-less-ness. The false teachings of TV celebrities, the media, politics and fake religions generally encourage trying to gain more powerful and pleasant characteristics. The true religions are not about getting rid of characteristics but rather getting to know that which transcends characteristics.
If a person talks about mystic being too much, they tend to cheapen it. In the state of meditation or upon receiving empowerment we can see our nature is something amazing. We might see it as a luminous presence, beingness, love, great compassion, or pure freedom. Someone might think, "Aha, those are characteristics. John said, 'God is love,' so God has characteristics." Let's put it this way: God is not any of the love that people normally understand as love. The experience of God's love transcends, yet there is a similarity to, animal and human love, sex, attraction, lust, passion.
There is a mystic, ultimate truth that transcends each ray. There are seven rays of will, love/wisdom, active intelligence, harmony and conflict, concrete science, idealism, and ceremonial order, respectively. Those are different types of orientations built into the system, but the nature of all those kinds of creativity is pure and comes from God. God himself didn't have those things; God created the things of the world and the universe.
The tathagata is God. There are various honorific names for a buddha, but a buddha is also a tathagata. 'Tathagata' means that he transcends our understanding. It means he can come and go, yet he transcends coming and going, as Jesus did. At first Jesus just seemed like a regular guy. Then he started doing some miracles but seemed like a regular guy doing miracles. Then he died and seemed like a regular guy. There were storms and earthquakes, and then he came back and didn't seem like a regular guy. Then he left again and came back, and at that point he certainly didn't seem like a regular guy. At first we don't understand Christ as a tathagata but by the time of Pentecost we know that he is the tathagata. He transcends being here and not being here. A buddha can be both God and man. As Jesus said, "I and the Father are one."
What is the best way to overcome fear of sunyata? Realize that it is not a blank emptiness at all, so what we are afraid of doesn't exist. We don't have to worry about the form. Have faith in the dharmakaya, which is the only way to transcend believing in this world only. Nowadays people are taught a post-modern, inverted idea of the world and mistakenly believe that spirit comes out of form. On the contrary, all phenomena arise out of Tao.