If you claim there are no gods, how did the universe get here?

All religions have myths and stories which attempt to answer this question. In ancient times, when many simply did not know, such myths were adequate, but in the 20th century, in the age of physics, astronomy and geology, such myths have been superseded by scientific fact. Science has explained the origin of the universe without recourse to the god-idea.

What about miracles? Are they not proof of God's existence?

Sometimes, unexplained things do happen, unexpected events occur, and seemingly "miraculous" cures are experienced. This does not prove the existence of a god or gods, and may one day be rationally explained by science. In the meantime, we choose to see everything in life as a miracle.

If you don't believe in God, how can you claim to follow Jesus Christ?

We don’t believe in a god because we believe in humanity. We believe that each human being is precious and important, that all have the potential to realise their enlightened nature – a perfected (anointed) human being -- a Buddha or a Christ.

We recognise Jesus and Buddha as great teachers, not as gods. They are, for us, if only metaphorically, the incarnation of love.

Both Buddha and Jesus framed their teachings within the cultural context of their audiences. Therefore, when Jesus spoke of a Father God, we realise that he was trying to help those whose notion of God as a wrathful terrorist and violent ruler to develop a closer understanding of the true nature of the Divine -- that what we call God is Love.

We believe that human beings can outgrow ignorance and irrationality and see things as they really are. We believe that hatred, anger, spite and jealousy can be replaced by love, patience, generosity and kindness. We believe that all this is within the grasp of each person if they make the effort, guided and supported by fellow Buddhists and inspired by the example of the Buddha. As the Buddha says:

"No one saves us but ourselves,
No one can and no one may.
We ourselves must walk the path,
But Buddhas clearly show the way".

Dhammapada 165

But if you don't believe in God, how can you say that you are working to bring people together? After all, by believing that theistic religions are "fear based" and "primitive" you are disrespecting them, aren't you?

We don't see it that way at all. We can respect something and not embrace it. I have friends, for example, who are staunch Republicans. I don't agree with most of the ideas or platforms of the Republican party, yet I can respect my friends and their right to choose their political affiliations. So it is with spirituality.

We prefer to find the common ground of compassion in all spiritual paths, and to build on that, rather than focus on the differences.

OK, the idea of the Dharma makes ense to me, but how do I know which spiritual path or practice to pursue?

By following your heart's intuition, developing an "interior ear", while seeking advice from those who have gone before you , you can usually find something that just "clicks" with you or resonates deeply as being "right" for you. It is a gradually unfolding process, for which both patience and perseverance are required. Mistakes are inevitable, so do not be easily discouraged. Stumbling blocks can become stepping stones. There are countless Dharma gates. Which one you choose is your choice.

Some traditions are more "ritualistic" than others. Some have a particular cultural influence (Tibetan Buddhism for example). Other traditions, like the Feral Wisdom Path of the Contemplative Order of Compassion, is unique in that it is an emergent spirituality -- dynamic and adaptive.

Whichever path you choose, you will know in short order if it is the one that "fits". If it doesn't fit for you, simply investigate another path. Dharmacharya Gurudas Sunyatananda studied Zen Buddhism, Tibetan Dzogchen, Nichiren and Bon, before discerning that these paths were all beautiful and honourable, but not the right fit for him.

Do I need a teacher in order to go forward in the spiritual life?

Good friends and experienced mentors can be very helpful. Be open to the influence of others, but not overly dependent on them. It is always healthy to maintain a certain amount of critical judgment for yourself.

It could certainly be worth checking some spiritual teachers out, and see if they are offering what genuinely interests you in a way that you can relate to. Find out who and where they are, and check them out for yourself. Sincere self-examination and keeping an open, inquiring mind are also among the best propellants to move you along the Path. Reading about the teachers, gurus and mystics of the past is often inspiring, informative, and can provide guidance.

Is Buddhism a religion? Do I have to convert in order to practice meditation, visualizations, yoga, etc.? Are all religions leading to the same place?

No, Buddhism is a philosophy, not a religion. Since Buddha's teaching does not posit a supreme Creator, Buddhism does not fit the usual definition of a religion. Buddhism takes an agnostic stance on such matters as the Creator question. It is not atheistic, as some uninformed critics suggest. Buddha's principle subject was suffering and the end of suffering, not theological and ontological issues.

In some cultures and geographic regions, people have adopted Buddhist philosophy and upon that foundation, weaved-in some of their cultural mythos, practices and superstitions. In so doing, they created religions out of what was intended to be a philosophy. It is our personal view that this is unfortunate, but not harmful, so long as the tradition does not become fundamentalist and believe it is the "best way" to express the Dharma.

All religions are similar in many ways, yet each has its different emphases. A good comparison might be the different types of cuisine in the world; all food is for nourishment and enjoyment, yet there are many different styles suited to varying peoples, tastes and habits.

Because Buddhism is not a religion, when properly viewed, you have no need to "convert". It is probably useful to hold your current beliefs up to examination, whatever they may be. Investigation is said to be one of the most transformative agents facilitating enlightenment. There is nothing to believe in Buddhism, and everything to discover.

What about meditation?

Meditation is the intentional, conscious cultivation of attention and awareness, often called mindfulness. Developing mindful awareness purifies, illumines and frees the mind. It liberates awareness from habitual conditioning, compulsion and attachment; clarifies, resolves and eases inner conflicts; and expands and raises consciousness. Meditation "untangles what is tangled," as Buddha said. It provides access to a profound sense of oneness, of interconnectedness, of sanity and coherent wholeness. Meditation enhances powers of observation and sharpens the mind. It demonstrably brings inner peace, calm, centeredness, enhanced focus, concentration, relaxation, rejuvenation, balance of mind, increased receptivity and acceptance, clarity and deep insight. This is something anyone can benefit from.

What is the best time of day to meditate, pray and perform my spiritual practices (sadhana)?

Anytime is the best time. And one can do it almost anywhere. However, practically speaking, first thing in the morning and last at night are generally found most conducive to spiritual practice. Dawn and dusk are also good times to use inner work-- being, not just doing-- to gracefully bracket a busy day.

Bringing the cultivation of contemplative awareness into every activity, every moment, is the heart of spiritual practice. Make your life a prayer, as Paul of Tarsus said. This is the way to bring together heaven and earth, the sacred and the mundane, into a truly integrated, seamless whole.

What is the purpose of reciting or chanting mantras?

Mantras are prescribed syllables to protect the mind. What we want to protect our mind from are attachment, anger, ignorance, anger, and so on. When combined with the four opponent powers, mantra recitation is very powerful in purifying negative karmic imprints on our mindstream. While we recite mantras, we should also be thinking and visualizing in a beneficial way so that we are building up constructive habits in the mind.

In the Feral Wisdom Path, which is based upon the Vajrayana practice, mantras are recited in Sanskrit, rather than being translated into other languages. The reason for this is that there is a special beneficial energy or vibration that is induced by the sound of the syllables. While doing recitation, we can concentrate on the sound of the mantra, on its meaning, or on the accompanying visualizations that the master has taught.

What is the proper way to address teachers, monks, and so forth in the Buddhist tradition?

"Geshe" refers to a certain level of monastic and philosophical training. It is traditionally received after approximately 25 years of full-time intensive study at one of the great monasteries. It is similar to someone getting a
"PhD" level of study and accomplishment, although it is much more than that.

There are also different levels of Geshe. For example, a "Lharampa Geshe" graduated with great honors and was among the top of his class. It is primarily a title referring to academic excellence and degree of training in the Buddhist philosophical texts.

"Rinpoche" means "precious" and refers to someone who in their last life attained such a high degree of mastery that they did not have to take any more rebirths. However, out of their compassion for others, they took another birth at will - or rather took a human form - in order to teach others. Hence, they are "precious" because they returned to show us how to do it ourselves. Examples of Rinpoches who are indeed precious to the Contemplative Order of Compassion would include Tsem Tulku Rinpoche, Sakyong Mipham Rinpoche and Chogyam Mipham Rinpoche.

"Venerable" is a term for those who are ordained. Any monk or nun is traditionally referred to as "venerable". It is simply a term of respect for those who have chosen the monastic life and have taken it upon themselves to
preserve the teachings in this way.

"Lama" means literally "heavy with qualities". It is a title which implies that the person who is the referent of this term has demonstrated spiritual qualities and the ability to lead others in their spiritual life and path. Dharmacharya Gurudas Sunyatananda, while officially the high lama of the Order, humbly prefers not to be referred to in such terms. He therefore requested that he be called "Dharmacharya", which means "teacher of the Dharma". Within the Order there can be many, who become skilled enough to become dharmacharyas.

"Khenpo" is a Tibetan term for the abbot or spiritual head of a monastery. Many of Dharmacharya Gurudas Sunyatananda's students refer to him as Khenpo or as Servant-Father (the English term used to identify the founding abbot or spiritual director of a contemplative community).