SuttaCentral
In my view, there no somthing called closer. Either 0% or 100%. Becuse the path is there for the one who has the correct vision. (Sammā Diṭṭhi)
Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
yō dukkhasamudayaṁ passati dukkhampi sō passati, dukkhanirōdhampi passati, dukkhanirōdhagāminiṁ paṭipadampi passati.
Can you please elaborate on this please?
The mind is the meeting point, but the experience already includes the whole of the senses (and the aggregates). That is not something “you” do from a neutral position. “You” is already there among the result.
I haven’t come across such an explanation in the Suttas. Please share it if you find any.
If your answer is ‘Yes’ to the subject question, then the thing we see should be out there, separate from the seeing and thinking process.
I doubt any modern scientist would disagree with you. But…. I haven’t come across such an explanation in the suttas. Please share it if you find any. 
Good point. 
There is also a feedback loop whereby once perceptions arrive into consciousness, the mind, depending on its state, can ‘colour’ or taint the same perceptions -ie. commonly known as mood. For example, grief or joy can have a powerful effect on our perception of colour and form. Art, as an expression of the artists mental state, helps us to understand how we interject our mood into what we perceive as the world.
It is this imposition of mental tainting that also needs to be understood and uprooted.
My answer is ‘yes’. I do not think that human beings are doomed to lack control over their thought process but through developing insight into the four foundations of mindfulness, a being comes to garner control and regulation over their mind-body system including its faculty of thought regulation (take counting the breath meditation for example). Initially, a human being is utilising the thought process out of habit through ignorance as a means to make sense, but whether or not they are conscious of that process (that the prior is very much happening, i.e. utilising thought to make sense) very much depends on their degree of insight. This is related to ‘anusaya’ which in the Pali Canon can be defined as ‘latent disposition’.
“The latent dispositions are defilements which ‘lie along with’ the mental process to which they belong, rising to the surface as obsessions whenever they meet with suitable conditions” Abhidhammattha-sangaha.
My explanation is an experiential realisation built up from the 5 aggregate factors and an understanding of how information comes to be received & made sense of via the senses . The ‘thing’ is seen in relation to what sees, knows and thinks. The tree that is seen is relatively distinct but related to. What knows is that which sees and also thinks. That is mind-body composed of 5 aggregate factors. In Thai, the ‘pooru’ is ‘that which knows’. That which knows is that which knows it sees, feels, thinks, perceives, senses, is conscious, and moves (movements of mind and body).