Journey towards oneness

Discussion of Oneness

The chanting tradition is very different to the tradition of chanted prayer in many other religions. Those who practice it believe that the chant is "an influence at work in the metaphysical economy" and actually changes the force and action of karma.
Practitioners also believe that chanting works not by inviting some supernatural being or power to intervene and change karma, but by affecting karma directly (almost mechanically).

His Holiness the Dalai Lama noted the following in the book 'The Heart Sutra':

"It is very important to understand that the core teachings of the Theravada tradition embodied in the Pali scriptures are the foundation of the Buddha's teachings. Beginning with these teachings, one can then draw on the insights contained in the detailed explanations of the Sanskrit Mahayana tradition. Finally, integrating techniques and perspectives from the Vajrayana texts can further enhance one's understanding. But without a foundation in the core teachings embodied in the Pali tradition, simply proclaiming oneself a follower of the Mahayana is meaningless.
If one has this kind of deeper understanding of various scriptures and their interpretation, one is spared from harboring mis-taken notions of  conflicts between the "Greater" versus the "Lesser" Vehicle (Hinayana). Sometimes there is a regrettable tendency on the part of certain followers of the Mahayana to disparage the teachings of the Theravada, claiming that they are the teachings of the Lesser Vehicle, and thereby not suited to one's own personal practice. Similarly, on the part of followers of the Pali tradition, there is sometimes a tendency to reject the validity of the Mahayana teachings, claiming they are not actually the Buddha's teachings.
As we move into our examination of the Heart Sutra, what is important is to understand deeply how these traditions complement each other and to see how, at the individual level, each of us can integrate all these core teachings into our personal practice."

heavenly gods and benevolent deities [諸天善神] (Jpn shoten-zenjin )

    Also, Buddhist gods, protective gods, tutelary gods, guardian deities, etc. The gods that protect the correct Buddhist teaching and its practitioners. Gods who function to protect the people and their land and bring good fortune to both. Heavenly gods and benevolent deities is a generic term for the Buddhist pantheon that includes Brahma, Shakra, the four heavenly kings, the Sun Goddess, the gods of the sun and moon, and other deities. Many of these gods and deities were traditionally revered in India, China, and Japan. They became part of Buddhist thought as Buddhism flourished in those areas. Rather than primary objects of belief or devotion, Buddhism tends to view them as functioning to support and protect the Buddha, the Law, or Buddhist teachings, and practitioners.The "Introduction" (first) chapter of the Lotus Sutra describes a scene in which the heavenly beings or gods gather to hear the preaching of the sutra. The "Peaceful Practices" (fourteenth) chapter of the sutra says, "The heavenly beings day and night will for the sake of the Law constantly guard and protect [those who practice as the sutra teaches]." In the Lotus Sutra, the gods are regarded as the guardians of those who embrace the sutra. In The Treatment of Illness, Nichiren (1222-1282) writes, "The fundamental nature of enlightenment manifests itself as Brahmaand Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven" (1113). Here the gods are viewed as manifestations of the Buddha nature in one's life. The Golden Light Sutra reads: "Though this sutra exists in the nation, its ruler has never allowed it to be propagated. In his heart he turns away from it, and he takes no pleasure in hearing its teachings.... In the end, he makes it impossible for us [the four heavenly kings] and the other countless heavenly beings who are our followers to hear this profound and wonderful teaching. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct teaching, so that our majesty and strength are drained away.... And once we and the others abandon and desert this nation, then many different types of disasters will occur in the country, and the ruler will fall from power." This passage may be interpreted as indicating that the gods gain their strength from the Buddhist Law, and that they are the inherent functions of nature and society that protect those who uphold that Law.

De la seule entité de l’esprit jaillissent toutes les diverses terres et conditions de vie.
La finalité des enseignements sacrés que le Bouddha a prêchés tout au long de sa vie
est d’expliquer ce principe. C’est ce que l’on nomme la resserre des quatre-vingt quatre mille enseignements. L’ensemble de ces enseignements est inclus dans l’entité unique d’une seule personne. Ainsi, la corbeille des quatre-vingt quatre mille enseignements représente-t-elle l’histoire, jour après jour, de notre propre existence.
« La déclaration unanime des Bouddhas des trois phases de l’existence » (WND-II, 843)