A year or so ago when I set up my local meetup group for Buddhists, I was invited to participate in a weekly meeting organized by my first live teacher. I hadn't known he had returned to teaching but that was because he wasn't advertising it -- he was just sitting weekly with a few friends, two of whom owned the yoga building where we met -- American converts to Hinduism.
We had many profitable discussions of their views on things as compared to Buddhist views, and I found them very similar except that they had a tendency to see something large and lasting and shining in humans that was part of something even larger, more lasting, and shining (if you will). I found they quite often had an even better way of expressing something I thought of as a Buddhist concept than either my teacher or I did -- but it came framed in an approach I wouldn't, myself, take.
For example when doing a prayer for someone in my teacher's family who was ill, they would make a wish for that person to find whatever it was they needed in that time of stress. Unlike my Christian friends who, in that situation, would pray for a particular outcome, they would instead pray for something very non-specific. Not even praying for someone to feel better or get better or be better able to deal with the situation but "to get whatever they most need out of the situation" which I thought was interesting, because it seems to me one of the things Buddhist practice is trying to get us to do is to let go of having set expectations about what outcomes are "good", and just be open to what happens.
On the other hand they seemed to have some sense that there were flows of energy they could tap into by doing various practices -- something I perceive as feeding the mind expectations that it will try to fulfill with whatever the seeker needs to feel they're on the right track -- so I didn't see them as following quite the same path as I do (though it parallels some parts of traditional Buddhist paths with meditative techniques providing experiences that get interpreted as indicating rebirth is real).
As for the mythology, they seemed to enjoy that on the same sort of level my Tibetan teacher does -- as a way of accessing various human emotions and looking at situations people get into. In the tantric kinds of practices, the deities are almost a mask one puts on to try out those emotions without having them "be you or yours" and it seems a helpful practice for some, as long as one isn't thinking one is literally becoming the god (because that would then, instead of putting some distance between the emotion and "self" be taking that emotion on as "self").
Don't know if that's any help to you Candol. Hopefully others will come along who know more about Hinduism than I do.