To do a thing willingly from a delight in doing it, will effect a change in you. And when you begin to take up your own "cross"—that is, the burden of some difficult thing in yourself that you have at last come to observe—and do it in such a spirit, then you will get results.

To work on oneself from the conviction of sin puts the Work into negative parts of centers, and to work in a negative way can lead to a worse state of oneself than not to work at all. Some tend to take the Work in this heavy way. But no one can fathom the delight people take in making themselves miserable and in enjoying their negative states.

All Work knowledge is to make you know in a different way. Some of you try to keep this Work alive in the present circumstances; others make not the slightest endeavor to do so. In fact, some of you think that the Work should be fed to you without your doing anything to earn it. This Work is about a new way of knowing because it is a new knowledge and you must all pay for it by effort.

When you begin to get force from the Work through your evaluation of it you must remember that it requires care. You may for days be unable to make proper effort, yet, as it was said, you know you are in some intermediary state. If you notice—if you have gone far enough—you are being tempted.

Take the parable of the Ten Virgins. They all had lamps— that is, teaching—but half of them had also oil in their lamps. These latter were accepted and the others were turned out. If you have a real point in the Work and understand it and act from it, this is oil, in what you have been taught, which is a lamp. You have your own oil.

All effort in the Work is passive. Self-development starts from passive Do. Effort is something very quiet and deep and clearly seen. It is not noisy, not pretence. It is not contracting muscles and thrusting chins out.

All real effort—that is, intelligent effort— is about developing the undeveloped sides of ourselves. Each of us has a machine that is only developed to a small extent on one side of itself. All intelligent Work-effort is about developing all the sides of the machine to which we are connected and bringing it to a right state of working.

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.