The supreme effort of the Work lies in making effort against your Chief Feature, whether you are digging in a field or listening to a meeting or cooking or travelling by train or are alone with yourself or surrounded by other people.

The Work says that you have no real permanent will because you have no real permanent 'I'. But it says that you have a small degree of will, comparable with the degree of freedom of movement a violin has in its case. But it will all depend in what direction you use the small will that youy naturally have.

The act of trying to remember myself is to endeavour by trial and failure to reach some new state of oneself called the State of Self-Remembering. If already I know how to reach this state then the act or effort that I make will put me into this state. But I cannot expect at first by performing the act of Self-Remembering to reach the State. It will only be by long work, by innumerable acts, that I gain any success in reaching the state that I aim at reaching.

To do this Work requires effort. Effort in the Work is psychological. It is all about not identifying and Self-Remembering. Effort in the Work is all about observing oneself—observing 'I's in oneself and not going with them.

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.