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 think about various things with their heads. However, if you experience it, it is resolved in one go, so it is better to simply sit and experience it, which is also related to the teachings of Zen.

Some people call it "mushin," while others call it the same thing "heart." Whether "heart" refers to the Japanese concept of "kokoro" or the Western English concept of "mind" greatly changes the context. You can express it as "mushin," or you can simply say "heart," and depending on the context, it may not be wrong.

There are two aspects to "heart": the aspect of thinking, which is the rational mind, and the aspect of intention and perception, which is consciousness. However, whether it is called "mushin" or "heart," 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 "heart," both are possible expressions.

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 "heart," 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 also be called 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 truly minimal, initial stage of enlightenment. Simply achieving silence or bliss might be considered a kind of enlightenment in the worldly sense, and while that bliss is certainly pleasant, it doesn't necessarily mean one has entered the realm of God.

It seems that there are several subtle stages to achieving union with the higher self or the Purusha, and even at the initial stage of union with the higher self, it feels like one has reached the truly initial stage of enlightenment, the lowest level of enlightenment. Bliss or silence without union with the higher self (Purusha, light, divine spirit) is merely enlightenment in the secular sense, and while that is a certain level of attainment, it does not mean one has entered the realm of God.

In order to unite with the higher self to some extent, the "self" must be diminished to some degree, otherwise the higher self cannot approach. However, once one has even slightly united with the higher self, it becomes necessary to further eliminate the "self" step by step. Ultimately, the "self" disappears, and the consciousness of the Purusha (divine spirit) emerges, and the Purusha begins to think as the Purusha (which I have not yet achieved).

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.

I remember that about a month ago, the Purusha (divine spirit) suddenly appeared above my head and forcefully entered, descending into a small chamber in the depths of my chest. At that time, I felt that while the "self" had already diminished to a considerable extent, there was still some "self" remaining. Compared to the past, the "self" is much smaller, but at this stage, even that small remaining "self" seems to be questioned.

Here, the "neti neti" method of the Indian Vedanta school, which repeatedly denies "this is not the self (Atman)," seems to become important. People in the Vedanta school use this "denying" 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 "denying" method has an important meaning for the stage of awakening of the Purusha (divine spirit) and the next stage, which is towards oneness.

Until this stage, methods like yoga, which are more direct, seemed to be more effective than this "denying" method. Before reaching this point, I could understand the logic of "denying" as a theory, but I couldn't understand why they had to "deny" 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 supplement, 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 I have a connection with it, but for now, I have a slight feeling that "maybe that's the case," but it hasn't been confirmed yet.

Therefore, if you accept a Purusha (divine spirit) that is compatible with you and that you have a connection with, and that causes the "self" to disappear, I think that is a good thing. However, if you accept a Purusha (divine spirit) that is incompatible or not good, it seems that 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 every day, 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 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).

When it comes to "losing the self," it is important to understand what that 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 is considered an illusion (Maya) in yoga. However, even though the ego may seem to have 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 where you are careful not to harm 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 entity, or a powerful consciousness." At that time, the true self does not disappear. As a common analogy, it is 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, making it 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). The current, smaller self is integrated into this larger self. 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) rapidly disappears, 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 overlaps, merges, and is integrated into a higher self.

For those who do not understand these things, there are those who manipulate them by saying "You must eliminate the self" or by coercing and suppressing the "self" to make them 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 consciousness. It is also a state of observation (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 god's stillness, the god's thought, the god's bliss, and the god's will from the beginning, and they can connect with or merge with the Higher Self (god, Purusha) and approach God.

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 initially connect with your higher self or Purusha (divine essence), or achieve a temporary union or merging. However, in many cases, especially for ordinary people, there is a separation. Afterwards, there may be times when you are temporarily connected like a line, and other times when you are overlapping like a merging.

Let's assume you aim for a complete merging, and it progresses from a temporary merging to a continuous one. At this initial stage, you have only just merged, and you have not completely merged as a being.

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

There is an original self that exists. This is not the Jiva (illusory self) that Vedanta speaks of, which has already become quite small at this point. Instead, it is the original self, the soul, that everyone possesses, which is smaller than Purusha but of the same quality.

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

When we talk about the higher self or Purusha (divine essence), it is something of the same quality as the original self, 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 self is broken and connected to, or enveloped by, or fused with, a larger entity, the self dissolves into that larger entity.

At that time, if the concept of the old, small self remains, it becomes difficult for the consciousness of the larger self to function. Even if you have merged, especially in the beginning, your consciousness may remain as it was before, simply "filled" with something. Even if you 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 merging 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 Purusha (＝the self). In the third stage, the consciousness of a small self almost disappears, and consciousness operates as Purusha.

At that time, Purusha (divine spirit) is a spatial existence, or a topical existence, so the consciousness of 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 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, but this is what true, legitimate clairvoyance and clairaudience are. Before this stage, you may suddenly feel or see something, but once the consciousness of Purusha is fully awakened, the consciousness of Purusha always operates. However, psychic abilities are not the main point; rather, consciousness first expands as a limited, spatial existence, and eventually progresses towards oneness; this is just one process in between.

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

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 (the 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 Atman, because Atman is Brahman, which is the whole, so even thinking that Atman is an individual is a mistake. However, we will set aside such a story here.

In other words, there is a stage where it is, in a sense, an "individual." If we consider that to be Purusha or Atman (the true self), yoga ends with 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 the perspective of growth is missing, and therefore it focuses on the story of "understanding."

However, what is interesting is that the essence is subtly revealed in various places. In the Vedanta school, during the process of studying, the concept that "the self (jiva) is not the true self (atman)" is repeatedly emphasized. This seems to be more about the evolution of the individual purusha or atman into the totality of Brahman, rather than simply a matter of study (although the Vedanta school seems to possess this fundamental attitude as a matter of course).

First, before awakening to the atman as a totality, there is a stage of awakening to, or uniting with, the purusha or atman (true self). This is purely an individual matter, and it is divided into roughly three stages: first, simply being united (stage 1), then, temporarily, the consciousness of the purusha becomes dominant or a sense of remembering arises (stage 2), and finally, the consciousness of the purusha stabilizes and begins to move (stage 3).

If, after the consciousness of the purusha stabilizes, one remains there, one remains merely an individual purusha (divine spirit), and that is not the goal. Although the consciousness of the purusha is indeed the lowest stage of enlightenment, it is still considered enlightenment in a sense, but it has not yet reached the "totality" of oneness.

In Vedanta terms, it might be said that the atman (true self) eventually realizes, recognizes, or understands that it is part of the totality of Brahman. There is such a stage, but as the Vedanta says, it is originally the same thing, so the expression "becomes" is awkward. The argument that it is simply a matter of "understanding" makes sense, but that is speaking from the perspective of Brahman. There is also a different perspective, a relative perspective.

Before reaching the totality of 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 the purusha or atman (true self), and then, eventually, there is the stage of the totality of Brahman or what could be called the creative god, which is oneness.