In this video we go over one of the four brahmaviharas of Buddhism called equanimity. We link this concept to karma as well as the idea of Vadim Zelands pendulum. _________________________________________________Equanimity (upekṣā / samatva) and non-reaction sit at the very heart of Indian spiritual psychology. They are not emotional numbness or suppression; they are the natural expression of Self-knowledge and the mechanism by which karma loses its binding power.I’ll explain this in three layers: psychological, karmic, and realization of the Self.1. What equanimity really is (and is not)Equanimity means:Inner balance amid pleasure and painClarity without agitationResponsiveness without compulsive reactionIt is not:IndifferenceDetachment from lifeEmotional coldnessPassivityIn Sanskrit, the key word is samatva — evenness of vision.samatvaṁ yoga ucyate“Equanimity is called yoga.”— Bhagavad Gītā 2.48When the mind is equanimous:Emotions arise and passSensations are felt fullyBut the sense of ‘I’ does not get pulled into them2. Non-reaction and the mechanics of karmaHow karma is createdKarma is not action itself, but:Action + identification + emotional chargeReaction is what binds karma.When something happens:A stimulus arisesThe mind interprets itDesire or aversion arisesReaction followsA saṁskāra (impression) is laid downThat impression seeks repetition — this is karma’s momentum.What non-reaction doesNon-reaction breaks the chain at step 4.The event still occursFeeling still arisesBut no new impression is createdThis is why the Gītā says:karmaṇy evādhikāras te mā phaleṣu kadācana“You have the right to action alone, not to its fruits.”— Gītā 2.47Equanimity means:Acting when action is requiredRefraining when restraint is requiredWithout craving successWithout resisting failure3. Equanimity as karma-burning (not karma-avoiding)A common misunderstanding:“If I stop reacting, nothing will change.”In fact, everything changes.Old karmas still ripen (prārabdha)But without reaction, they exhaust themselvesNo new karmic seeds are planted (āgāmi karma)This is why sages appear:Active outwardlyFree inwardlynaiva kiñcit karomīti yukto manyeta tattvavit“The knower of truth knows: ‘I do nothing at all.’”— Gītā 5.84. The deeper shift: from doer to witnessEquanimity matures into sākṣī-bhāva (the witnessing stance).Here the realization dawns:Thoughts arise in awarenessEmotions move in awarenessActions happen through the bodyBut the Self remains untouchedna hanyate hanyamāne śarīre“The Self is not killed when the body is killed.”— Gītā 2.20This is not philosophical — it is experiential.5. Equanimity and Self-realizationIn Self-realization:Equanimity is no longer practicedIt becomes effortlessWhy?Because the root error dissolves:“I am the experiencer of pleasure and pain.”When this falls away:Pleasure and pain still ariseBut there is no center for them to bindduḥkheṣv anudvigna-manāḥsukheṣu vigata-spṛhaḥ“Unshaken by sorrow, free from craving for pleasure…”— Gītā 2.56This is the hallmark of a jīvanmukta — liberated while living.6. A simple summaryReaction creates karmaEquanimity dissolves karmaWitnessing reveals the SelfThe Self is beyond karma altogetherOr in one line:Karma binds the doer.Equanimity dissolves the doer.Self-realization ends the story.Vadim Zeland’s “pendulum” (Reality Transurfing)In Reality Transurfing, a pendulum is:A collective thought–emotion structureFormed when many people give attention, belief, and emotional energy to the same ideaSustained by reaction, especially fear, anger, pride, guilt, or obsessionExamples:Political movementsSocial media outrage cyclesReligious or ideological fanaticismWorkplace dramaFamily conflict patternsPersonal identities (“I must be right,” “I’m a victim,” “I’m special”)and much more!!!

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