The two aspects of truth is a particular way of framing employed by the Middle Way School of Buddhism. The entire approach is designed around this perspective, the focus, in my opinion, being on achieving a stasis or form of stability that is at the same time also generative in that a person does not get stuck in this mode of framing but is able to consciously use it. So how does this work? Btw other schools of Buddhism also have the concept of the two aspects, but the emphasis is slanted toward ultimate truth in a way that is not balanced, imo. (Everything I write here being “in my opinion,” so of course the reader will need to think about this material, test various ideas out and verify them for him or herself). There is always the observer and the observed. This is how the mind works, and there is no way to completely do away with it, except perhaps in a direct movement at a moment of conscious clarity. One metaphor I have often seen for this is “dance.”
The approach of the Middle Way School and of some other major religions, actually, is contrived, a dictionary definition for “contrived” being “created or arranged in a way that seems artificial and unrealistic,” so deliberately framing material to achieve a specific result, which result, put in simple language, is to transform the animal nature of man (man and women:-) in such a way that people and all sentient creatures will not suffer or suffer as little as possible.
So, we know that the observer is not literally the observed in that a person is not a tree. There is always the subjective observer and the object of knowledge. I was looking through notes from a teaching I attended many years ago and found this: “Ultimate truth is not the object of ultilization of a dualistic mind but is realized by the vanishing of dualistic appearances,” and: “dualistic appearance, an appearance when the object and subject are different. Also refers to the appearance of true existence –object appears to exist from its own side.” So what does this mean and how can it be used?
Deconstructing Krishnamurti 