Let me remind you what self-observation is, because without self-observation no sealing can take place. You are composed of many 'I's amongst which sits Observing 'I'. These 'I's are all looking at a play on the stage: the play represents life. This is the situation of yourself asleep.

One of our unused inner senses is the faculty of self-observation. We have to train ourselves to use this internal camera. If used, it eventually presents us with full-length portraits of ourselves entirely different from what we should ever have expected.

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.

To be conscious of a state, to observe it, means you are not that state. This is the secret—the first secret of esotericism.

It is only by means of observing myself uncritically and over a considerable period that I begin to understand that I do not remember myself.

It is well worth while in the great discipline of self-observation to notice very carefully what vexes you, what destroys such happiness as you are capable of experiencing. When you have made a good observation, try to find out whether it is due to a picture of yourself that was not satisfied by the behavior of someone, or a role that you turned on that met with no praise, or an attitude that was completely useless.

The one who has reached a stage in which they have something independent of outer conditions, something which is independent of failure or success, cold or heat, discomfort or comfort, starvation or plenty, such a one has Second Body.

Suppose you are standing on a plank and trying to lift it and struggling as hard as you can to do so. Will you succeed? No, because you yourself are trying to lift yourself and this is impossible. This massive stumbling-block lies across everyone"s path and long, very long overcoming of it is the task of Work on Oneself.

If you observe yourself rightly, you notice these thoughts not as yourself but as coming from a negative ‘I’ in you. As a result what it says does not get power over you, because you are separate from it.

Change of being begins with changing your reactions to actual incidents of the day. This is the beginning of taking your life in a real and practical sense in a new way. If you behave in the same way every day to the same recurring events of the day, how can you believe that you can change?

If you are always identified with your inner state of the moment, with your thoughts and your moods, then you cannot change. For you to shift from the position you are in, your must first divide yourself into two.

Remember that there are no final solutions to anything. To try to find final solutions to things is like trying to do away with the waves of the storms of the sea. You have to have a good ship, a good rudder and a good compass. The solution to things lies in seamanship. Or, to change the metaphor—it is said in this Work that it sells leather from which you can make good shoes. You cannot clear away all the mud and stones and pebbles, but you can construct good shoes to walk over them.

If the Work is thus formed in you, you have a new thing, a new organized instrument, in you. Even a single part of the Work, if taken in with valuation and understanding, will begin to work a change in you because it will transmit new influences. But the whole of the Work must be formed in you. This can be thought of as another body—another organized thing in you—if you live the Work. Then it will control the person you were.

You may be sure that once your evaluation of the Work is strong enough and you hear it enough and reflect upon it enough, you will see gradually unfolding the mystery of your own development. This mystery is different in each person. That is why it is so important not to compare yourself with other people. A great deal of negative emotion arises from comparison. Remember always that the Work is equally difficult for everyone and that it does not become easier. It is always difficult. And yet it is not too difficult if one will remember enough and maintain a certain inner strength of will in regard to it.

The increasing feeling of the Work as stronger than life and all its ups and downs and swinging to and fro between the opposites brings about a state of Self-Remembering that is not due to chance nor is merely a fleeting experience.

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.

Personality, roughly speaking, lives by comparison with others. Real ‘I’ does not exist through comparison. Therefore you will understand that when it is said that personality roughly lives by comparison, you only have to study yourself or others in this light for a short time to see how easily everyone is upset or chagrined, and how brittle this feeling of 'I' is, in which people keep on trying to live—that is, in the feeling of 'I' derived from some aspect of personality.

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.

The first stages of the Work are sometimes called "cleaning the machine." The Work tells you more about what not to do than about what to do. Now people often ask: "What am I to do?" On that side the Work says only two definite things: "Remember yourself" and "Observe or notice yourself." That is what you must try to do.

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.