Your cravings, your desires, inevitably cause you suffering. When you suffer, you feel disturbed. There is a breach in the wall, there is an enquiry, there is a storm. When you suffer, you try to forget and to avoid that very suffering by building another wall, a wall of belief, or the religious book or the temple, or the Master or some other means of escape. What happens when the 'thinker' is avoiding pain? The 'thinker' does not want to feel pain or to be disturbed. He hopes to be the permanent and enduring entity behind the wall; and, therefore, he separates himself from the wall, i.e. from the thought, i.e. from the desire. He then attempts to change his desires and his thoughts; he desires a house, he desires a quality, and ultimately he desires God. Objects of desire can be changed and the thinker is behind the wall feeling he is always permanent. The 'thinker' and the 'thought' are now two different things because the 'me', i.e. the thinker, is the permanent entity, the other is impermanent; the 'me' is secure, the other is insecure; and the 'me' can play with the secure as much as it likes. If the thinker identifies himself with the 'thought', then, in changing the thought, he becomes impermanent - which he does not like. Therefore, the 'thought' is considered as separate from the 'I'; when the 'I' is attacked a little more, the 'I' divides itself into the higher and lower; and when the higher is attacked, the 'I' retreats further high, and becomes the Paramatman. There is always in the 'thinker' a sense of permanency, a sense of continuity.
Group Discussion 25th December, 1947