It's called the American Dream because...

You have to be asleep to believe it!
Seven (Wisdom Quarterly) and Ven. Nyanasatta, Uprisingradio.org, PublicMeditation.org

Power to the 99 percent. On Saturday October 1st, thousands of Los Angelenos took to the streets in an action inspired by the Occupy Wall Street protests becoming part of the larger movement.

Today is Day 35 in suddenly cold, rainy, then sunny Los Angeles. Wisdom Quarterly has been out and about organizing, encouraging, and providing meditation, yoga, veggie food, and educational programs.

"What do meditation and yoga have to do with this movement?" the reporter asked. The answer is clear:

Meditation, yoga, compassionate eating, and education all have one aim -- waking up. That is the goal, and that is also the goal of this movement. Rise above. See that we really are all connected. The separation is an illusion. The "system" promotes that illusion.

And the answer is in the body, this body, right here and right now.

Celestial beings are delightfully distracted have difficulty perceiving suffering (of aging, sickness, death, distress). Beings cycling through unfortunate planes of rebirth (animals, hungry ghosts, odd monsters, the miserable) are overwhelmed by distressed, in too much pain to pay attention in any way that would benefit them. Humans have a balance of leisure of woe.

Meditation Flash Mob: Texas (Greenheart Creative/Vimeo)

Meditating Mindfully
The way to enlightenment is by setting up four "foundations" of clear attention. This means mindfulness (non-judgmental bare attention or consideration of reality just as it is) regarding the:

1. BODY (breath, postures, clear comprehension, repulsiveness, material elements, states of decay)
   
2. FEELINGS (pleasant, neutral, unpleasant)
   
3. CONSCIOUSNESS (lust, aversion, ignorance/delusion, shrunken, distracted, developed, undeveloped, inferior, superior, unconcentrated, concentrated, unfreed, freed)
   
4. OBJECTS OF MIND (defined in detail by the Buddha and called the Five Hindrances, Five Aggregates of Clinging, internal and external sense bases, Seven Factors of Enlightenment, and the liberating Four Noble Truths).

UprisingRadio.org brings this special video report recorded and edited by Bipasha Shom

In early Buddhist texts ten forms of recollections are described. According to the Ekottara Āgama, the ten are MINDFULNESS of:

1. the Buddha
2. the Dharma
3. the (accomplished) Sangha
4. Mindfulness of giving
   
5. Mindfulness of the heavens (devas)
   
6. Mindfulness of stopping and resting
7. Mindfulness of discipline
8. Mindfulness of breathing (to be here now in the body)
   
9. Mindfulness of the body
10. Mindfulness of death

• PublicMeditation.com
• Public Meditation Project, DC
• Public Meditation Project, Vancouver
• Greenlightthemovie.com
• Join Women Occupy
• Call Hillary Clinton: Support Flotilla to Gaza and UNESCO!
• Join the Condi crime Facebook group
• Support justice and equality in Palestine and Israel

Why do we exist? (Physics and Buddhism)

Matter and antimatter phenomenology (xenomorphic.co.uk)

A Step Closer to Explaining our Existence

John Roach (Cosmic Log, MSNBC)

Why are we here? It remains one of the most perplexing unexplained mysteries of the universe. But particle physicists are gaining more confidence in a result from an atom smashing experiment that could be a step toward providing an answer: We exist because the universe is full of matter and not the opposite, so-called antimatter. When the Big Bang occurred, equal parts of both should have been created and immediately annihilated each other, leaving nothing leftover to build the stars, planets, and us. More

During insight meditation the body becomes transparent and particles become visible in the mind door (Buddhist-images.co.uk)

Why do "we" exist? (Buddhism answers)
Dharmachari Seven (Wisdom Quarterly)
Of course, ultimately speaking, we do not. That is what it means to say all conditioned things are impersonal (not self, anatta). What are "conditioned things"? They are the constituents of being, of clinging, of the delusion that things are self, permanent, or able to bring lasting satisfaction. It should be more obvious that there is a self. But what is the nature of that self?

Self, soul, ego, personality, "I" all refer to five functionally integrated components -- the physical and the psychological. The physical or material components of the self are the four characteristics of matter (called the Great Elements, mahabhuta). They further break down to what is called derived materiality* that make the sense organs, which are just configurations of the Four Great Elements. All of this is referred to as one group labelled "form."

The other Five Aggregates feel closer -- sensations, perceptions, mental formations (such as volition), and consciousness. They cling to the illusion of a "self" independent of them, in possession of them, controlling them. The self originates dependent on them. The illusion of our actual existence arises dependently originated on the aggregation of these five groups of factors. That is the self (soul, atta, atman, I, me, mine)! But what is the nature of the self? Looked at closely -- in a particle physics lab (in the case of form and kalapas) or in a meditation hall after emerging from the four absorptions (in the case of consciousness and cittas) -- it becomes perfectly clear that they are:

• radically impermanent (arising, turning, passing)
• unsatisfactory (disappointing, distressing, unpleasant)
• impersonal (not subject to control, following their own nature, not able to be clung to, dependent on karma, not self, not me, not mine, devoid of an owner and in that sense "empty").
  

It is completely incorrect to say we are "nothing." What we call a "self" is composed of many things. However, as with all "things," the composite is not what it seems.

Buddhist phenomenology, the "Five Aggregates of Clinging" (khandha)

Under the penetrating analysis of meditation (for purifying concentration and analytical insight, jhana and vipassana), even form is revealed. In Buddhist physics, form is seen as kalapas ("particles of perception") as explained in the Abhidharma. In Buddhist psychology, the aggregates of self-awareness are called cittas (mind moments, processes, consciousnesses, which make the most sense to me as being comparable to neuronal impulses, bearing in mind that there are neurons in the heart and throughout the gut as well as the spine, nerves innervating the body, and concentrating in the brainstem and cavity of the skull but in no way limited to the skull).

Why?
What is impelling the process, what causes the "self" to re-arise after passing away? Karma. This is not a guess. It is revealed by the insight-meditation practice of Dependent Origination, tracing back this life through the chain of causation, which the mind discovers is not in this life. It is not the same self -- which is passing away all the time -- but a self dependent past causes and present conditions.

Meditation (virtue, concentration, insight) is the key to realization.

Moral of the Story
All of this is directly, personally verifiable. We don't own a large hadron collider; yet, it is possible for the mind to be collected and intensified (through optimal-concentration, samma-samadhi) to discern kalapas. None of this is to be taken on faith. None of this is dogma. It is all experiential. And this is sure: If one does not make the effort to realize the Truth (not "learn" it or "believe" but realize it for oneself), whatever the Truth is, one will not become enlightened or liberated from ignorance and illusion. Without liberation, disappointment is certain (not eventually but in every moment).

Particle Physics

• That wily Higgs boson is running out of places to hide
• New subatomic particle: real or anomaly?
• Aging U.S. particle accelerator gets more time
• Seven smashing atom smashers
• Night vision contact lenses?
  

Buddhist Physics

• The Nature of Materiality (Ven. Pa Auk Sayadaw)
• Mindfulness and Four Elements Meditation
• *What is "derived materiality"?
• The "Ultimate Teaching" (Abhidharma) on materiality
• The "divine eye" knows and sees (direct knowing)