In this passage Krishnamurti elaborates on the topic “the observer is the observed” in a slightly different way. It is not the mind that moves and ‘has thoughts’ but rather “the movement is the mind itself”. The world we perceive is simply the mind-movement that conjures up “pictures of name and form, the person who sees, the screen upon which he sees and the light by which he sees. He himself is all of these.” (Ramana) Thus our endeavor to find ‘the deeper meaning’ of all of this only serves to increase our confusion and the adherence to romantic illusions.
Then the mind itself is empty,
for the movement is the mind itself.
The mind is empty of all movement;
therefore there is no entity to initiate any movement.
Krishnamurti in conversation with a monk:
You seek out of emptiness; you reach out either to fill that emptiness or to escape from it. This outward movement from inward poverty is conceptual, speculative, dualistic. This is conflict, and it is endless. So don’t reach out! But the energy which was reaching out turns from reaching out to reaching inwards, seeking and searching, asking something which it now calls within. The two movements are essentially the same. They must both come to an end.
“Are you asking us simply to be content with this emptiness?”
“So the emptiness remains, and a settled kind of despair. The despair is even greater if one may not even seek!”
Is it despair if you see the truth that the inward and outward movement have no meaning? Is it contentment with what is? Is it the acceptance of this emptiness? It is none of these. So: you have dispelled the going out, the coming in, the accepting. You have denied all movement of the mind that is faced with this emptiness. Then the mind itself is empty, for the movement is the mind itself. The mind is empty of all movement; therefore there is no entity to initiate any movement. Let it remain empty. Let it be empty. The mind has purged itself of the past, the future and the present; it has purged itself of becoming, and becoming is time. So there is no time; there is no measurement. Then is it emptiness?
“This state comes and goes often. Even if it is not emptiness, it is certainly not the ecstasy of which you speak.”
Forget what has been said. Forget also that it comes and goes. When it comes and goes it is of time; then there is the observer who says, “It is here, it has gone”. This observer is the one who measures, compares, evaluates, so it is not the emptiness of which we are talking.
When there is no measurement and no time, is there a frontier or an outline to emptiness? Then can you ever call it emptiness or nothingness? Then everything is in it, and nothing is in it.
(Krishnamurti, The Only Revolution, p. 86)