I would like to make notes about the direction after achieving unity with the Purusha (divine spirit).

- Becoming conscious of the Purusha.
- Thoroughly negating the sense of "I".
- Becoming the Purusha itself.

At this time, the "self" is gradually negated, and the self transforms into the Purusha itself. The word "transformation" may be misleading, but the Purusha becomes dominant, and becomes the Purusha itself. The ego, which was originally an illusion, is negated, and it is already quite negated at this stage, but it will be further negated. When the self is almost completely negated, what remains is the self as the Purusha.

The Purusha is, in a sense, the lowest level of enlightenment, but there is still an "individual" at that stage. The Purusha is pure spirit, not matter, so it is no longer material like the previous stage of Karana. The physical body, and the astral body as a thinking mind and emotions, are material, and even the Karana (causal body, which governs karma) is, in a sense, material. However, when it becomes the Purusha, it becomes pure spirit. Although it is pure spirit, there is still an "individual." The Purusha is sometimes translated as "person," "pure spirit," or "divine spirit," but it is a divine spirit that exists within a limited space, region, or field. It is not a oneness that encompasses everything, but a "individual" Purusha.

The first step is to become conscious of the Purusha and to become aware of it.

There are few books that describe these things, but there is a collection of works by Honzan Hiraoka that is a valuable resource. According to him, the Purusha is a transitional stage before reaching the stage of the creative god as "oneness." Even among the Purushas, there are good and not-so-good ones. Just as there are classifications of gods, there are still "individuals" at this stage.

Recently, the names of gods like "Ameno-something" that appear in the Kojiki (an ancient Japanese text) have been appearing in my meditations, and I wondered why. Then, I found that Honzan Hiraoka's writings also mention these things.

The classification of Amatsu-kami (celestial gods) and Kunitsu-kami (terrestrial gods) is generally said to be that Amatsu-kami live in the heavens and Kunitsu-kami live on the earth, but Honzan Hiraoka's explanation is slightly different. He says that the soul of the land and objects is the terrestrial god, and that the celestial god enters and works within the soul of that land, creating it, and that the terrestrial god (the spirit within things before the creation of the nation) works as the god of the nation. (Honzan Hiraoka's Writings, Volume 7, p. 55)

This is similar to the relationship between Purusha (pure spirit) and Prakriti (pure matter) in yoga. When Professor Honzan says that the function or harmony of the divine spirit (Purusha) is like the soul of a country as a heavenly god, it means something like the spirit of the country as a heavenly god. It seems that Purusha (pure spirit) activates the spirit (earth god) that originally exists within a substance, and through that, creation occurs.

I was wondering why the name of a god, "Ameno," has been appearing in my meditations recently. However, if the Amatsu-kami are Purusha, then it is natural that there is a connection.