In Esoteric Buddhism, it is said to "embrace the radiant light within one's own being." Through intellectual observation of the light of the sun, or by contemplating "the morning star," likening it to the experience of Kobo Daishi, one can connect with the concept of Brahman (the cosmic self) and Atman (the individual self), which are fundamental ideas in the Upanishads of India and the Vedanta philosophy. In Shinto, it is believed that the higher deities are radiant spirits like the sun, and therefore, the practice of sun worship involves constantly venerating the actual sun. ("A Modern Interpretation of Shinto," p. 202)

Despite the differences between Esoteric Buddhism, Yoga, and Shinto, they all share the commonality of "embracing a radiant essence within oneself."

While I am not deeply familiar with Shinto meditation practices, the term "Chin-kon Kishin" often refers to this concept.

In Shinto, one meditates on the "radiant spirit" of the sun, welcoming the divine into one's own spirit. This practice is called "Chin-kon Kishin." Furthermore, through "Mitamashizume," one assimilates into the immeasurable "love, wisdom, courage, peace, joy, and compassion" of these higher deities. (Ibid., p. 203-204)

The Shinto practice of "Furun" also seems to convey a similar meaning. This is based on the Shinto concept of "unity of god and man," and in the past, individuals who were considered to have become one with a higher deity were regarded as the same entity as that deity. For example, Ohime, an ancestor of the Emperor, was considered to be the same as Amaterasu. According to the same book, the Indian saint Shankaracharya became one with a radiant spirit, and such examples are not uncommon.

When comparing this to my own experiences, the first instance was about two years ago, when a higher self appeared from behind my Anahata chakra, connected with me, and has since remained fused with me. More recently, a dense aura-like consciousness suddenly attached to the Sahasrara chakra at the top of my head, traveled down through my body, through my throat, and into my Anahata. While comparing this to an example like that of the Emperor might be an overstatement, there are similarities.

Although these stories and my recent experiences share similarities, they are not entirely identical. Nevertheless, what is held dear within my heart, whether expressed in Shinto terms as "kami" or in Yoga/Vedanta terms as "Atman," has descended into my being, and I constantly want to cherish it. Regardless of the terminology used, the similarities between these stories and my recent experiences help me interpret my current situation.

In Vedanta, Atman originally refers to a pure observer who does not act. Therefore, in this context, the term Atman may not be entirely appropriate. However, in Yoga scriptures, there are often references to "embracing Atman within the heart." While the term Atman can be confusing due to its literal meaning, "Purusha" might be a more appropriate term in this context. Purusha is pure consciousness, but it always exists alongside Prakriti, which is material. They are not completely one, but have a sense of individuality. Beyond Purusha lies the creative principle, or the true Atman/Brahman, which is completely one. However, Purusha still has differences, not as an ego, but in terms of its nature and existence. Purusha is beyond the material realm, and each individual Purusha has its own unique characteristics and individuality. Yoga and the Upanishads describe "embracing Purusha within the heart" in this sense, which is similar to Esoteric Buddhism and Shinto.

Some texts use the term Atman instead of Purusha, but for those who have already experienced this, it is immediately clear that it refers to Purusha. However, if the term Atman is used literally, it refers to a pure observer, and Atman is a singular entity without differences. Therefore, "embracing Atman within the heart" seems contradictory to the original meaning of Atman. Nevertheless, in this context, if Atman is used, it can be interpreted as referring to an individual Purusha (a divine spirit), even if the original meaning of Atman is set aside.

The stories in this area often have commonalities with spiritual teachings, but readers tend to read them in specific categories, so they may not realize that they are the same, or they may perceive them as completely different stories. However, the stories in this area seem to have commonalities with spiritual teachings.

Christianity talks about the Trinity, and (depending on the denomination), some claim that the Trinity is only possible for Christ. However, according to the writings of Professor Honsan, embracing Purusha (the divine spirit) within oneself corresponds to the Trinity in Christianity.

When viewed this way, the concept of union with Purusha (the divine spirit) in yoga seems to be a common theme in various spiritual teachings throughout history.