The expressions may sound different when spoken separately, but they all mean the same thing. They are different expressions, and various people are expressing the same thing from different perspectives.

"Mushin" is a state where logical thinking and a rational mind are almost completely stopped, but consciousness is still active, so it is observation (vipassana). It is also a state of "simply doing" through consciousness, and it is a state where almost all mental chatter (the mind's chatter) has stopped, so it is a world of stillness, and that state is also fulfilling and blissful.

Among these states, if you take one and say, "Well, this is good, but that is not," or "This is true, but that is not," scholars may think about various things with their heads. However, if you experience it, it is resolved in an instant, so it is better to simply sit and experience it, which is also related to Zen teachings.

Some people call it "mushin," while others call it the same thing "kokoro" (heart). Whether "kokoro" means the Japanese "kokoro" or the Western English "mind" can significantly change the context. You can express it as "mushin," or you can simply say "kokoro," and depending on the context, it may not be wrong.

"Kokoro" has two aspects: the aspect of a rational mind that thinks, and the aspect of consciousness that intends and perceives. However, whether it is called "mushin" or "kokoro," what is being said here is the stillness of the mind, and at that time, consciousness continues to move. Whether you call that state "mushin" or "kokoro," it is a possible expression.

It can be said that there is a misunderstanding because consciousness exists even in "mushin." On the other hand, it can be said that there is a misunderstanding because when you say "kokoro," people may think of the mind. Therefore, even if you use either expression, there is a possibility of misunderstanding. Nevertheless, people have been trying to express the state of enlightenment.

In reality, simply becoming "mushin," observing, or entering a world of stillness, or a state of bliss, does not necessarily mean that it is the ultimate enlightenment. However, in general terms, it may be considered the first stage of enlightenment.

Recently, I have been thinking that the state of enlightenment mentioned in Buddhism, Zen, or yoga is basically an individual enlightenment, and there is a difference from the enlightenment of oneness of figures like the Buddha or Christ.

Even if you enter a world of stillness and bliss, it is wonderful in itself. In general terms, it can be said that it is also enlightenment.

After that, welcoming and merging with what is called the Higher Self, or, in other words, merging with the Purusha. I think that might be the minimum, the first stage of enlightenment. Simply achieving silence or bliss might be considered a kind of enlightenment by worldly standards, and that bliss is certainly wonderful, but it can be said that one has not yet entered the realm of God.

It seems that there are several subtle stages to achieve union with the Higher Self or the Purusha, or to reach complete unity. At least, when one achieves the first stage of union with the Higher Self, it seems appropriate to call it the true, first stage of enlightenment, the lowest stage of enlightenment. Bliss or silence without union with the Higher Self (Purusha, Light, Divine Spirit) is merely enlightenment in the secular world. Even if it is a certain level of attainment, it does not enter the realm of God.

In order to unite with the Higher Self to some extent, the "self" must disappear to some extent, otherwise the Higher Self cannot approach. However, if one has united with the Higher Self to some extent, it becomes necessary to gradually eliminate the "self" even further. Ultimately, the "self" disappears, and the consciousness of the Purusha (Divine Spirit) emerges, and the Purusha thinks as the Purusha (which is what is said, but I have not yet reached that stage).

It is said that there are stages in this union.

1. The state where the Purusha (Divine Spirit) has not emerged into conscious awareness. This is a state where the consciousness of the Purusha (Divine Spirit), which is a larger consciousness, cannot emerge because the "self" still remains.
2. A state where some degree of awareness can emerge. An intermediate state.
3. A state where the "self" has almost completely disappeared, and the consciousness of the Purusha (Divine Spirit) can emerge into conscious awareness.

Thinking back, about a month ago, when the Purusha (Divine Spirit) suddenly appeared above my head and entered with tremendous force, descending into a small room in the depths of my chest, I felt that even though the "self" had almost disappeared, there was still some "self" remaining. Compared to the past, the "self" is much smaller, but at this stage, even that small amount of remaining "self" seems to be questioned.

Here, the "neti neti" method, which involves repeatedly negating "this is not the self (Atman)" and "this is not the self (Atman)," as practiced by the Vedanta school of India, seems to become significant. People in the Vedanta school use this "negating" method as a basic way of thinking from before this stage, but until I reached this point, I didn't quite understand why they repeated "this is not the self (Atman)" so much. In reality, it seems that people often just imitate the form, but perhaps, originally, this negation has an important meaning for the stage of awakening of the Purusha (divine spirit) and the next stage, which is oneness.

Until this stage, methods like yoga, which are more direct, seemed to be more effective than this "negating" method. Before reaching this point, I could understand the logic of "negation" as a concept, but I couldn't understand why it had to be repeated so persistently.

However, when it comes to the Purusha (divine spirit), because it is a force and will of overwhelming power, the "self" has no choice but to disappear.

As a supplementary note, not all aspects of the Purusha (divine spirit) are good, and just like there are various gods, there are differences in compatibility and nature. And it is said that only the Purusha (divine spirit) that is compatible and has a connection can be accepted. In my case, I can accept it without any discomfort, so perhaps there is a connection, but for now, I have a slight feeling that there might be a connection, but it has not yet been confirmed.

Therefore, if you accept a Purusha (divine spirit) that is compatible with you and that has a connection with you, and that causes the "self" to disappear, I think that is a good thing. However, it seems that if you accept a Purusha (divine spirit) that is incompatible or not good, disharmony may occur, but I personally have not had such an experience, so I don't know much about it.

When it comes to the Purusha (divine spirit), it is so powerful that it enters with tremendous force, so it is important to pray to be protected by guides and to occasionally perform affirmations such as "I accept my higher self."

In this area, it is important to consider "what purpose you are aiming for in your spiritual growth," and the basic principle is to connect with your higher self.

On the other hand, for example, if you aim for worldly benefits or spiritual abilities, as is often the case in the world, you may end up connecting with strange entities, which can lead to a chaotic life. In this regard, the basic principle is that "the reality you wish for will manifest," so wishing for worldly benefits or spiritual abilities is dangerous. If you connect with astral entities with strange intentions, you may become a spiritualist or cult leader, but it will be difficult to attain enlightenment (although you may feel like you have attained it).

It is also important to understand what "losing the self" means. If you take "losing the self" literally, you may think that "the self becomes nothing," but in general, in spirituality, "losing the self" does not mean that. It means eliminating the ego, and the ego itself is an illusion, as it is called "ahankara" in yoga. However, even though it seems like the ego has disappeared, it seems to remain to a considerable extent. Therefore, even if you have an ego (it remains), there is no need to worry too much about it. It is necessary to live a life being careful not to hurt others.

There is another meaning as well, which is that "the self (ego) relatively disappears (or seems to disappear) in relation to a larger existence, a more powerful presence, or a conscious entity." At that time, the true self does not disappear. As a common example, it is often said that "a river flows into the sea," and at that time, the water of the river does not disappear. Similarly, even if a "water droplet falls into the sea," the water droplet does not disappear, but rather dissolves into the vast ocean and becomes indistinguishable. At that time, you realize that what you thought was "yourself" was an illusion. The larger self is either the higher self or the Purusha (although the terms may be the same, there are hierarchical differences, or they may refer to the same thing). At that time, the current, smaller self is integrated into the larger self, which is the higher self or the Purusha. At that time, not only the conscious self that you have had so far, but also the illusory self are simultaneously integrated into the larger self. The ego (ego) disappears rapidly, and at the same time, you are integrated into the consciousness of the larger self.

The former, which deals with the ego, is the basic concept, but in the stage of Purusha, the latter becomes the issue. The former is an illusion, so it literally disappears. However, the latter is a story of being enveloped and assimilated into something larger. This is what causes confusion when it is discussed.

In Vedanta, the self based on the ego (ahankara) is called Jiva. This is the so-called ordinary, worldly self. On the other hand, the true self is called Atman. Jiva is an illusion, but Atman is universal, and the process of realizing that the self is the true self, Atman, and integrating with it, is what happens.

First, the ego is reduced, but at that time, the self-awareness is not lost, but rather strengthened. As the veil of the ego is removed, the self-awareness is strengthened. The ego seems to remain to some extent until the very end, as long as a person is an individual, but the self-awareness is strengthened, and first, the self-awareness that currently exists (due to the removal of the ego's veil) is revealed, and then, it starts with a temporary connection with the Higher Self, and eventually, it merges and integrates into a higher self.

Those who do not understand these things are often told to "eliminate the self," or they are manipulated into suppressing the "self" and becoming slaves. However, as spiritual growth progresses, one is integrated into a "larger self," and as a result, the "consciousness" in the true sense becomes increasingly strong, while the illusion of "self" in the sense of the ego, which is a wrong perception, gradually disappears. As a result, the will is strengthened, and one becomes blissful and fulfilled. It is a state of stillness, but there is awareness. It is also a state of observation, like Vipassana.

It is said that both gods and humans have the same thing (in principle), and that the properties of the larger thing are also (in principle) present in the smaller thing. In that sense, humans have a part of the silence of God, the thoughts of God, the bliss of God, and the will of God from the beginning, and they can approach God by connecting with or merging with the Higher Self (god, Purusha).

First, one progresses with stillness and observation (Vipassana) using the self that currently exists, and after reaching a certain level, there is the world of the Purusha (god). By reducing the ego and connecting with or merging with the Higher Self (god, Purusha), one can return to the true self. And if that is called enlightenment, it is a certain (but the lowest level) enlightenment.

In this way, you temporarily connect with, or achieve a temporary union with, your higher self or Purusha (divine spirit). In reality, there are cases where they are separated, which is quite common for ordinary people. Afterwards, there are times when they are temporarily connected like a line, and sometimes they overlap like a union.

First, aim for a union, and then, from a temporary union, it becomes a continuous union. At that time, in the initial stage, you have just achieved a union, and you have not completely merged as an existence.

It seems that further verification is needed to express these things precisely, but the basic principle is as follows.

First, there is a "you" that originally existed. This is not the "Jiva" (the false illusion of self) that Vedanta speaks of. Although the Jiva has become quite small at this point, it is not that. It is the original "you," the soul, that everyone possesses, which is smaller than Purusha but of the same quality.

That "you" that originally existed, which is smaller than Purusha but is the true self, is what Vedanta calls "Atman" (the true self). It is a universal and eternally existing entity. Everyone possesses something of the same quality as this small but all-encompassing "Brahman." That is the original "you."

Here, when we talk about the higher self or Purusha (divine spirit), it is something of the same quality as the original "you," but it is larger. It is not only larger, but also "more full." It has a higher mass of energy, and also has energy pressure. It is the fundamental energy that is creation, maintenance, and destruction, and at the same time, it is consciousness.

When the shell of the original "you" is broken and you connect with, or are enveloped by, a larger entity, or when you merge and unite, you dissolve into that larger entity.

At that time, if the concept of the "small self" from the past remains, it becomes difficult for the consciousness of the larger "self" to function. Even if you have achieved a union, especially in the beginning, your consciousness remains as it was in the past, and you are simply "filled." Even though you may have a sufficient sense of love and fulfillment, you have not yet awakened to the consciousness of the higher self, the consciousness of Purusha.

This seems to be the first stage after the union with Purusha.

The subsequent stages are not often described in literature. However, based on the works of Professor Honzan, a rare source, after this first stage, the original "self" disappears (＝merges into the whole). Initially, this is temporary (this is the second stage), and eventually, it becomes a permanent state where consciousness operates as the Purusha (third stage). In the third stage, the consciousness of a small self almost disappears, and consciousness operates as the Purusha.

At that time, the Purusha (divine spirit) is a spatial existence, or a topical existence. Therefore, the consciousness of the Purusha operates within the range of its influence. According to Professor Honzan, what can be perceived within that range of influence is clairvoyance and clairaudience as the consciousness of the Purusha. Even without that, clairvoyance and clairaudience can be brought to humans by the mischief or kindness or interest, or even the malice, of foxes, tanuki, wandering spirits, or guardian spirits. However, this is what true, legitimate clairvoyance and clairaudience are. Before this stage, you may suddenly feel or see something, but once the consciousness of the Purusha is fully awakened, the consciousness of the Purusha always operates. However, psychic abilities are not the main point. First, consciousness expands as a limited, spatial existence, and eventually progresses towards oneness. This is just one process in that journey, and I would like to reiterate that.

This is also a story about the creative god as a whole, or Brahman in the Vedanta, and the Atman as an individual.

In terms of terminology, yoga uses the word Purusha (pure spirit), and Professor Honzan equates Purusha with a divine spirit. On the other hand, Vedanta uses the terms Atman (true self) and Brahman (the whole).

Although the definitions are different, people from different schools would say that the expression is different. However, if you grasp it roughly, you can consider Purusha = Atman in terms of the "individual" stage. However, in the Vedanta school, there is no such distinction in the Atman, because the Atman is Brahman, which is the whole. Therefore, even thinking of the Atman as an individual is a mistake. However, I will set aside that story for now.

In that sense, there is a stage where it is, in a sense, an "individual." If that is the Purusha or Atman (true self), yoga ends with the Purusha (pure spirit, divine spirit) as an individual. However, there is a story about "the whole" beyond that. Yoga is a well-structured system as a practice, but it ends with the individual Purusha (pure spirit, divine spirit). On the other hand, Vedanta talks about the individual and the whole, but it simply equates them, so it lacks the perspective of growth, and therefore focuses on the "understanding."

It is interesting that the essence is subtly revealed in various places. In the Vedanta school, during the learning process, it repeatedly emphasizes that "the self (jiva) is not (the true) I (Atman)." This seems to be a story about how an individual Purusha or Atman (true self) evolves into the entirety of Brahman, rather than simply a matter of study (although the Vedanta school seems to possess this as a fundamental attitude towards learning).

First, before awakening to the Atman as a whole, there is a stage of awakening to, or uniting with, the Purusha or Atman (true self). This is a matter of the individual, and within that, there are about three stages: first, simply being united (stage 1), then, temporarily, the consciousness of Purusha becomes dominant or a feeling of remembering arises (stage 2), and finally, the consciousness of Purusha becomes stable and begins to move (stage 3).

If, after the consciousness of Purusha becomes stable, one remains there, one remains merely an individual Purusha (divine spirit), and that is not the goal. Although the consciousness of Purusha is indeed the lowest stage of enlightenment, it is still considered enlightenment, but it has not yet reached the "oneness" of the whole.

In Vedanta terms, it might be said that the Atman (true self) eventually realizes, recognizes, or understands that it is part of the entirety of Brahman. There is such a stage, but as the Vedanta says, it is originally the same thing, so the expression "becoming" is strange. The argument that it is simply "understanding" seems reasonable, but that is speaking from the perspective of Brahman. There is also a perspective that is not from Brahman, a relative perspective.

Before reaching the overall oneness, it is a relative thing. From the perspective of the absolute, it is already one from the beginning, but from the perspective of the relative, first, one must reach the individual stage of Purusha (divine spirit) or Atman (true self), and then, eventually, there is the stage of the entirety of Brahman or what could be called a oneness of creation.