Pathways To The Tao #8: Samskaric Inquiry: A Very Brief Outline
Samskaric Inquiry: A Very Brief Outline
Overview
Samskaric inquiry is, essentially, a type of neti neti (“I am not this... I am not this...”). As a key part of the path of purification, it opens the door to Self-inquiry: “Then who am I, really?”
Theses
1. Every instance of suffering (dukkha) is dependent for its existence on at least one samskara. That is, no samskara here, no suffering here. No samskaras at all, no suffering at all (i.e., nirvana).
2. The best clues to the existence of at least one samskara are the following:
The experience in question is intense—relatively intense or quite intense.
The experience is recurrent: that is, thought or feeling X arises, subsides, only to
keep arising and subsiding.
The experience is reactive-inducing: you feel contraction and, perhaps, certain
negative emotions like anger or fear arise.
3. Use intense, recurrent, and reactive-inducing experiences as your starting point for samskaric inquiry.
4. Trace this experience back to its samskara or samskaras. Do so by asking, e.g.,
What’s so bad about X?
Where does X come from, or what is X’s source?
So what?
5. You know that you’ve discovered a samskara (a) when you have an “I am this” formulation (or one close enough to it) and (b) when this particular formulation resonates as if you’d struck a tuning fork.
I = awareness (chit)
Am = existence (sat)
Lowercase this = form
Ex) “I am helpless.”
Be very clear about what the samskara is. Pin it down; be very precise. If you don’t, then, via needless obfuscation, it will still have a pull on you. Examples:
Don’t label your fear of driving “the driving samskara.” Doing so confuses the experience (driving) with that on account of which it is arising (e.g., “I am powerless”).
Likewise, don’t label your hangups with money “the money samskara.” For one thing, again, you’re confusing manifestation with source. For another, there may be multiple samskaras that give rise to particular money hangups. On this last point, see 9 below.
6. Understand that every samskara is dyadic in nature. That is, an “I am this” formulation is joined with a particular “I am not-this” form of overcompensation. Realize, again, that “I am this” and “I am not-this” are two sides of the same coin.
Ex) “I am weak.” / “I’ll do everything I can to prove that I’m in control.”
7. Concerning 6, in practice you need to see both sides of the samskara and drop the entire structure.
8. A Reasonable Conjecture: Every samskara–(+) and (-)--emerges from an unresolved and irresolvable doubt. Example:
Doubt: “Do I know what I’m talking about?”
(+) samskara: “Yes, I really do know what I’m talking about. Here’s proof...”
(-) samskara: “No, I really don’t know what I’m talking about. Here’s proof...”
(The above formulation is intended to show that not every samskara precisely fits the linguistic mold of “I am this” and “I am not-this.” If one wanted, one could recast this one as “I am the knower” and as “I am not the knower,” but it’s best to stick with what’s most resonant in your felt understanding.)
9. Now, if there is quite acute intensity, recurrence, and reactivity, it’s worth hypothesizing that a particular event is somehow an expression of multiple samskaras. Call this a “tsunami.” In which case, you’d do well to trace this experience back to as many samskaras as possible and relevant. If this happens, then you should see the intensity, recursivity, and reactivity subside.
10. Every samskara—again, the whole edifice—must be dropped. I find the easiest way of doing so is what I call “perceptive recognition.” Initially, you’ll want to use a label like “alone” or “I am alone.” After a while, however, you’ll be able to immediately see X as “I am alone” without needing the mental label. Next, either mentally or tacitly realize that every label indicates seeing “the false as false” (Nisargadatta). That is, seeing “I am alone” just means that this samskara is false. Finally, after you’ve done the above a number of times, it will be enough to simply hold the entire thing (e.g., “I am the knower”) in a steady, loving gaze until it dissolves. The key at this point: then resume Self-inquiry by asking “Who am I?”
11. Whenever an experience arises, don’t just shoehorn it into a samskara based on the presumption that it must have as its source some samskara with which you’re quite familiar. Be honest and introspective. That is, be open to discovering a new (to you) samskara.
12. After you’ve undertaken for quite some time what’s described above, you’ll notice at least three things. One is the attenuation of a number of samskaras, some to the point of utter disappearance. See 1, again, above. Another is greater levity and peace. Of course, the greater peace is the result of the attenuation of a number of samskaras. A third point—and this is crucial—brings us to the residual, repetitive “regulars.” These few samskaras provide us with the “regular reruns” that keep playing throughout the day and as one meditates. It’s important to understand that this is a sign of progress: for these are the only samskaras (evidently) that remain and thus they are the last ones in need of polishing before Realization. At this point, it’s necessary to see them from the outside while being patient, diligent, and loving. These too shall pass–and then what, essentially, remains?