OK, all mystical experience and “true reality” is indicated to be beyond words and in the realm of the non-dual. As we live in a realm of cause and effect that inevitably will knock us on our butt if we ignore the natural laws, ultimately, it is a leap of faith to stay true to the spiritual path — only because this world seems so real! Thich Nhat Hahn, in his book on Buddhist psychology, Understanding the Mind, describes a part of consciousness called manas, which roughly is equivalent to Freud’s ego. Manas thinks, cognizes, measures, reasons and also grasps and clings. It also linked to the primitive brain whose job is to guard against and react automatically to anything that might harm the organism. It operates in the realm of duality — me and you, here and there, mine and not mine. Manas is an essential component for physical survival of human beings within the dimension we live in. In fact, the mystery and irony of this apparent dissonant and seemingly diametric situation is that it’s the way it is supposed to be. The world is real for manas! Buddhist teachings go on to say that the way manas views things is not quite accurate, in the big picture, as it always views things in terms of a self and other. Now, we could go wonky and take the interpretation from the mind only school that literally nothing exists outside of our minds, but this mystic does not believe that this kind of conceptualization is particularly helpful in solving the great matter as it it can be an isolating and lonely viewpoint taking the breath out of being alive.
What is important is the intersection between the perceived known world, as we individually and collectively “see” it and the world (all phenomenon or dharmas) as it actually is. If we are to accept that the way we conventionally see and react to the world is flawed and leads to a lot of trouble for ourselves, others, countries and the planet then we have to come to resolve the consequences of what the fact implies. This could lead to a spiritual or existential crises, but only if there is no way forward. The way through it is to open up and embrace all things, to drop old schemas and attachments, to not be fooled by good, bad and indifferent labeling (to be aware when we do this) and then investigate what is really there… The methods taught in Buddhism and other spiritual practices emphasize going beyond thinking. Thinking, while a very essential and signature sensing mechanism for humans, is also biased in that it keeps a separation between subject and object and often paints distortions from the way something actually is. We are specifically talking about tools that emphasize meditation, mindfulness and embracing the impermanent and non-self aspects of our world. Additionally, we strive to behave ethically and morally using our volition to be a positive force.
But how can “one” directly experience reality? Take for example the haptic perception or touch system. While we think of touch as just touch, it is a lot more complicated than that, involving pressure, temperature and vibration. Our bodies, our skin, are embedded with multiple kinds of receptors, which in turn send signals along various neurological pathways to the brain. This is illustrated in an interesting intro article on the physics of the haptic system. It is a scientific reality that the human sensory system is sophisticated and highly evolved. Within our realm of functioning there is a complex interplay between organism and environment. In the end, translation of vibration or pressure or temperature by the brain into a picture or model of “what is out there” is simply not the same as what is out there. But the thing that makes this Ok is that the essential nature of everything is empty of a sole and separate self. The wind is caused by many factors. Gas molecules hit the skin and the skin with its sensors sends an -electric-chemical signal to the brain where we “feel” the wind. All of this is translation of energy and interdependence, a dance of many things, external and internal if you will, interacting to form a thing called the wind that is felt and seen. In the end it is not out there or in there or in between, but is just the thing in itself and there is less of a need for a self in the middle when seen in this way.
Mumonkan Case 29 The Sixth Patriarch’s “Your Mind Moves”
The wind was flapping a temple flag, and two monks started an argument.
One said the flag flapped, the other said the wind flapped;
they argued back and forth but could not reach a conclusion.
The Sixth Patriarch said, “It is not the wind that flaps, it is not the flag that flaps; it is your mind that flaps.”
The two monks were awe-struck.
Little Known Mystic 