A man traveling across a field encountered a tiger. He fled, the tiger after him. Coming to a precipice, he caught hold of the root of a wild vine and swung himself down over the edge. The tiger sniffed at him from above. Trembling, the man looked down to where, far below, another tiger was waiting to eat him. Only the vine sustained him. Two mice, one white and one black, little by little started to gnaw away at the vine. The man saw a luscious strawberry near him. Grasping the vine with one hand, he plucked the strawberry with the other.

How sweet it tasted!

Brothers, I declare these four kinds of karma, having realized for myself. What four?

There is dark action with dark results.
There is bright action with bright results.
There is dark and bright action with dark and bright results.
There is neither dark nor bright action with neither dark nor bright results, which lead to the ending of action.

These are the four kinds of karma that I declare, having realized for myself.

-AN 4.232

Satirical Song on Spiritual Braggadocio by the Great Yogi Drukpa Kunley🙏🏼🙏🏼🙏🏼

"..."Well, first," said the man, "if you're a yogi, sing a song about religious practitioners, starting with the Guru at the top!"

Kunley looked at the man for a few moments, wondering if he was serious. Finally, he shrugged and sang:

The religious tradition of Gurus is to teach profound Dharma to others without having any for themselves! What a wonder! Braggarts, oblivious to such lack!

You, monks! Your devotion consists of putting your hands together and closing your eyes without any real intention. What a wonder! Braggarts, deceiving your Gurus!

You, Tantrikas! Instead of protecting your followers, you incite the protectors to mercilessly destroy your enemies! What a wonder! Braggarts, proud to send protectors against the enemy!

You, Geshes! This is your highest Dharma - you use your intelligence against others without stabilizing your own minds in emptiness. What a wonder! Braggarts, claiming to understand the ultimate goal!

You, wandering Yogis! This is your character - you express hatred and aversion towards others without being able to bear any abuse. What a wonder! Braggarts, claiming to meditate like Heruka!

You, great meditators! In solitary places, you enjoy napping and relish eating - you lack meditative balance. What a wonder! Braggarts, pretending to have attained the signs of success!

You, assistants of the Gurus! These are your possessions - you steal from the Guru's storehouse and cultivate the state of hungry ghosts. What a wonder! Braggarts, thinking the Guru will consider you kindly!

You, lords! This is your justice - you forcefully apply it to others without considering it valid for yourselves. What a wonder! Braggarts, proud of your judgments and truths!

You, servants! This is your love for your master - you condemn other servants for not having love for their masters, without having it yourselves. What a wonder! Braggarts, thinking you possess love!

You, donors! This is your generosity - expecting rewards, you reluctantly give to others. What a wonder! Braggarts, thinking you will attain the state of Buddha!

And you, nephews, holders of monastic properties! Without keeping a single vow or having any faith, you consider yourselves practitioners of Dharma. What a wonder! Braggarts, presenting yourselves as practitioners!

As for me, the yogi Kunley, I wander through the realms. After leaving my homeland, what happened? I did not abandon attachments. What a wonder! Braggart, calling me a renunciant!"

Tales of a mad yogi: the life and wild wisdom of Drukpa Kunley / Elizabeth L. Monson.
Boulder, Colorado: Snow Lion

May His song be a powerful mirror in which I see my faults, and with His powerful blessings, exorcise the arrogant and boastful demon from my own heart...

May this song be helpful and beneficial to all beings with a childish mind like mine, blind to my own braggadocio, pride, and pretentiousness.
With love in the Dharma, from this canine tooth they call Lama Gyurme.

“Wandering uncontrollably in the cycles of existence are caused by our ego clinging to seeing it as real. This ignorant attitude is the precursor to the demon of selfish concern that looks out only for our well-being. We seek security for our own egos; we want only pleasure and avoid any pain. But now we must banish all selfishness and gladly take hardship for the good of all others.”

- Dharmarakshita

The Blessed One said, "Monks, if those who have gone forth in other sects ask you, 'In what are all phenomena rooted? What is their coming into play? What is their origination? What is their meeting place? What is their presiding state? What is their governing principle? What is their surpassing state? What is their heartwood? Where do they gain a footing? What is their final end?': On being asked this by those who have gone forth in other sects, this is how you should answer them:

"'All phenomena are rooted in desire.[1]

"'All phenomena come into play through attention.

"'All phenomena have contact as their origination.

"'All phenomena have feeling as their meeting place.

"'All phenomena have concentration as their presiding state.

"'All phenomena have mindfulness as their governing principle.

"'All phenomena have discernment as their surpassing state.

"'All phenomena have release as their heartwood.

"'All phenomena gain their footing in the deathless.

"'All phenomena have Unbinding as their final end.'

"On being asked this by those who have gone forth in other sects, this is how you should answer."

- AN 10.58 Mula Sutta

https://www.accesstoinsight.org/tipitaka/an/an10/an10.058.than.html

"Nihilism is a form of ignorance, it is an ignorance of the true nature of reality. This ignorance can only be dispelled by wisdom and understanding." (The Samyutta Nikaya 22.95)

"Nihilism is a form of suffering, it is a suffering that comes from the belief that life is meaningless. This suffering can only be ended by finding meaning in life." (The Dhammapada 122)

"Nihilism is a form of violence, it is a violence that is done to oneself and to others. This violence can only be stopped by compassion and love." (The Lotus Sutra)

"Nihilism is a form of death, it is a death of the spirit. This death can only be avoided by living a life of truth and meaning." (The Dhammapada)

Assumptions of a Self
"To what extent, Ananda, does one assume when assuming a self? Assuming feeling to be the self, one assumes that 'Feeling is my self' [or] 'Feeling is not my self: My self is oblivious [to feeling]' [or] 'Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.'
"Now, one who says, 'Feeling is my self,' should be addressed as follows: 'There are these three feelings, my friend — feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain. Which of these three feelings do you assume to be the self?' At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed. Only a feeling of pleasure is sensed at that moment. At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed. Only a feeling of pain is sensed at that moment. At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed. Only a feeling of neither pleasure nor pain is sensed at that moment.
"Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. Having sensed a feeling of pleasure as 'my self,' then with the cessation of one's very own feeling of pleasure, 'my self' has perished. Having sensed a feeling of pain as 'my self,' then with the cessation of one's very own feeling of pain, 'my self' has perished. Having sensed a feeling of neither pleasure nor pain as 'my self,' then with the cessation of one's very own feeling of neither pleasure nor pain, 'my self' has perished.
"Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, 'Feeling is my self.' Thus in this manner, Ananda, one does not see fit to assume feeling to be the self.
"As for the person who says, 'Feeling is not the self: My self is oblivious [to feeling],' he should be addressed as follows: 'My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, "I am"?'"
"No, lord."
"Thus in this manner, Ananda, one does not see fit to assume that 'Feeling is not my self: My self is oblivious [to feeling].'
"As for the person who says, 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling,' he should be addressed as follows: 'My friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, "I am"?'"
"No, lord."
"Thus in this manner, Ananda, one does not see fit to assume that 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling.'
"Now, Ananda, in as far as a monk does not assume feeling to be the self, nor the self as oblivious, nor that 'My self feels, in that my self is subject to feeling,' then, not assuming in this way, he is not sustained by anything (does not cling to anything) in the world. Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"If anyone were to say with regard to a monk whose mind is thus released that 'The Tathagata exists after death,' is his view, that would be mistaken; that 'The Tathagata does not exist after death'... that 'The Tathagata both exists and does not exist after death'... that 'The Tathagata neither exists nor does not exist after death' is his view, that would be mistaken.

Why? Having directly known the extent of designation and the extent of the objects of designation, the extent of expression and the extent of the objects of expression, the extent of description and the extent of the objects of description, the extent of discernment and the extent of the objects of discernment, the extent to which the cycle revolves: Having directly known that, the monk is released. [To say that,] 'The monk released, having directly known that, does not see, does not know is his opinion,' that would be mistaken. 

- Maha nidana sutta


https://www.accesstoinsight.org/tipitaka/dn/dn.15.0.than.html

The reason you don't see tantrikas flying around in the sky is because they keep their samaya.