Awareness is like the screen on which a movie appears. When you attach only to the objects and characters in the movie, you miss the screen. You miss the source of life- the canvas on which the objects and characters are being displayed. Yet when you fixate on the screen only, and try to deny the objects, you miss the vast beauty and diversity of form in the play of life. Instead of fixating on either awareness or the objects, simply notice that they are an inseparable reality. They are "not two." In that realization, there is nothing left to seek. That is wholeness.
Source: Reflections of the One Life: Daily Pointers to Enlightenment
But the adult is not the highest stage of development. The end of the cycle is that of the independent, clear-minded, all-seeing Child. That is the level known as wisdom. When the Tao te Ching and other wise books say things like, "Return to the beginning; become a child again" that's what they are referring to. Why do the enlightened seem filled with light and happiness like children? Why do they sometimes even look and talk like children? Because they are. The wise are Children Who Know. Their minds have been emptied of the countless minute somethings of small learning and filled with the great wisdom of the Great Nothing, the Way of the Universe.
The basics teachings of Buddha are about understanding what we are, who we are, why we are. When we begin to realize what we are, who we are, why we are, then we begin to realize what we are not, who we are not, why we are not. We begin to realize that we don’t have basic, substantial, solid, fundamental ground that we can exert anymore. We begin to realize that our ideas of security and our concept of freedom have been purely phantom experiences.
The art of dharma practice requires commitment, technical accomplishment, and imagination. As with all arts, we will fail to realize its full potential if any of these three are lacking. The raw material of dharma practice is ourself and our world, which are to be understood and transformed according to the vision and values of the dharma itself. This is not a process of self- or world- transcendence, but one of self- and world- creation.
The denial of "self" challenges only the notion of a static self independent of body and mind--not the ordinary sense of ourself as a person distinct from everyone else. The notion of a static self is the primary obstruction to the realization of our unique potential as an individual being. By dissolving this fiction through a centered vision of the transiency, ambiguity, and contingency of experience, we are freed to create ourself anew.