Self-Remembering from one aspect is the practice of a certain relation of consciousness to one's body and through it to the world as rendered by our senses. If we take it like that, then there are three things (1) consciousness, (2) the body with its external senses, (3) the external world of things and people.

As long as there is no change in the level of being, your personal history remains the same. Everything repeats itself in your own life: you say the same things, you do the same things, you regret the same things, you commit the same things. And all this belongs to this immensely deep idea that the level of being attracts your life.

And so you must understand that we have to make something very strong in ourselves by the help of the Work little by little so that we can withstand the shifting scene, moments of happiness followed by moments of depression, moments of hope followed by moments of despair, in order that we may have a center of gravity within ourselves so that we are not shaken because now we feel happy and the next moment we feel unhappy.

The idea of this Work is to enlarge consciousness. We have, we are told, to become far more conscious to ourselves through direct self-observation, so that all sorts of narrow pictures that we have of ourselves are destroyed and we begin to live in a larger edition of ourselves. We can take it as a general rule in the Work that when we are up against someone else we may be sure that that is the very thing we have to work on in ourselves. This gives us an entirely different orientation and in my opinion it is the beginning of real work.

You cannot alter yourself directly. You can only alter by means of certain kinds of effort. These efforts are shown us. There is the great effort of non-identifying—not identifying, with yourself, to begin with. (What a fine fellow I am!). There is the great effort of Self-Remembering. This is the first effort of all, but very difficult.