Kahlil:

From the standpoint of ajata, time and space have never existed as such. Nor is there awareness, thought, separation, illusion, individuals, self-inquiry, reality or unreality. Ajata says the true, ultimate condition is purely emptiness, nothing conditional: not even the relative or the Absolute; all conceivable things are empty of actual existence.

The state of “no mind” referred to by sahaja and/or ajata is an “empty mind”; in other words, we “see through” everything as being identified as mentally conceptual, including our own presumptions.

“Active daily life can be lived as if one is an individual,” as you say, though “both I and phenomena” are empty. Or, put another way even though our mind is empty.

“The root of suffering is the false belief of a separation,” as you write. How much less suffering, belief or separation is there, where there is “nothing from the start”?

Where you say “all thinking must be absent,” you are referring to the empty mind, as indicated above. Actually, not anything needs to be absent: it needs only to be seen as empty (of reality). Thinking, as you say is “apparent”, it is not real. The mind itself is no more real than you are.

So this is ajata/sahaja: complete emptiness is definitely the end of seeking. 

There is no seeker, there are no phenomenon, no insight, no experience: no-thing.

You have “the correct interpretation”. No-thing is already—always—present.

So we live out our life knowing (realizing) this, acting out the part we play with the same indifference as a stage actor, in the awareness that ultimately nothing really matters. This is the peace and freedom the scriptures ascribe to an empty mind.