life does not always leave its traces in the mind. traces arise only within the perceptual split. deep relaxation, within which the awarenessfield is notsplit by perceptions-of, leaves no trace, has no impact on our conditioning, our future behaviour, our karma . however, when that relaxation is afunction of deep internalisation it does undermine the sense of self. by virtue of the internal transformation into dhyana the opening up of aperception reveals its origins, as vasana, and as samskara which is the leftover impact of the originating experience.experience, ocurring within the perceptual split, occurs within separateness. separateness is always dissatisfying, and is a distortion of whatactually is. all experiences, no matter how wonderful, leave a taste of dissatisfaction (dukkha) within. the taste of separateness and its symbioticlonging for wholeness. it is this longing for wholeness that drives samskaras together to generate vasanas to trigger actions that might potentiallyresolve that longing through a return to wholeness. this wholeness becomes accessible during meditation through the elucidation of this process,specific to a particular perception. any perception can lead back to its samskaric source(s). of which, of course, there can be any number. asawareness deepens in dhyana, awareness, now stable, tranquil and far beyond the habit of turning away (vrtti) , absorbs the charge underlying theperception (pratayaya) and dissolves both the perception and its source (samskara) into the open embrace of its undifferentiating light. into thismelting the sense of self, as the subject of the perception, also dissolves.this process is of course not happening within the perceptual split. it is not a question of watching a movie. however movie like impressions canarise. as awareness oscillates in and out of dhayana it can momentarily reopen the perceptual split. an impression related to the originatingexperience, can then be drawn into the perceptual split, as an image or flow of images triggered by memory. this oscillation can occur rapidlyenough to give the impression of reviewing the originating experience(s). when this happens, impressions are left in the memory asunderstandings of or insights into our behaviour, action, choices and motivations.any pain that is experienced during this process is not a reliving of original pain. it is always a function of resistance to its release, of the mindturning away from that which is actually happening, on the basis of habit or expectation of more pain. eventually this elucidation of the source of perceptions resolves the underlying traces, or samskaras. this always involves a deep swing out of the perceptual split and its sense of self into aneffortless expanse of selflessness. in this way the sense of self is undermined through meditation. as a result of this process the vasanasgenerated by aggregating samskaras slowly dissolve also. then the compulsive behaviours that they generated no longer have a psychicfoundation, and no longer arise.in this very simple way, meditation can relase us from our karma. but this process can also be accessed in the opposite direction. eventually goingfar enough in one direction triggers the other, and then the process quickens. for our vasanas and their component samskaras constitute the baseof our identityfield. the psychological structure through which our sense of self defines and asserts itself. moment by moment this assertion takesplace as a personalising of actions through identifying with them. this identification is a function of limited awareness, that is originally inherent inthe bodimind. however meditation, as it reveals the inherent oscillation of awareness, and the mechanism of perception, elucidates the nature of allactions and all objects as being nothing other than projections: conditioned, limited and distorted extractions from the inherently unified field of awareness. within this elucidation it is no longer possible to attribute any action exclusively to any object. all actions are seen to be caused by theendless interaction of all objects without exception. all actions are seen to have an endless matrix of causation. each action has exactly the samematrix as its cause, even though it looks different from the perspective of each action, and each object. this elucidation deeply undermines the habitof personalising actions, wether of the socalled self or the socalled other. this elucidation is another aspect of dhyana, whereby the essence of anyobject of perception turns out to be nothing less than the attributeless oscillation of consciousness from which all objects and actions are extracted.