Taking photographs of oneself is different from merely observing oneself at any particular moment. If your quality of self-observation is sincere and if it is not merely done out of a sense of being told to do it, these observations become linked, collect together, and form gradually a photograph of yourself over a considerable period of time.

If you take things as you have always taken them, nothing new can form itself, but if you take life from what the Work teaches and take yourself in a new way, you will make a new pattern, new associations in the frontal lobes if you like, and these will connect with Higher Centers. If your aim is right this will happen gradually, but if your aim is a life-aim, a purely ambitious aim, you will not form any new patterns, but just ordinary commonplace ones.

The Work is to get the psychological world rightly adjusted so that it transmits Higher Centers. We may in life conceal our psychological thoughts and feelings but the Work is another force not of life, and from that we can conceal nothing that is psychological.

Consider for a moment what the Work says—that you have no Real I and you are nothing but a mass of mechanical reactions to life. I say, think about this, and think about it deeply, and you will begin to see what the Work is about, but of course if your ordinary associative paths of thought are never challenged by yourselves you cannot progress

Suppose you attempt to work from memory of what you know of the Work and without any understanding of it. It is quite possible that you could say to me after a time: "I observe myself three times a day after meals for one minute. I remember myself before breakfast and after dinner for two minutes, if I remember to. I read the Commentaries—two pages a day—before going to bed. But I do not seem to get any result. I have not had any higher emotional experiences."

No one can do this Work without understanding something about it. What is the good of doing anything without understanding ? If you try to work without any understanding of the Work you can get no result. Only when the Work becomes emotional can you begin to understand it.

Now if your knowledge of the Work, such as it is, remains only laid up in your memory like the unused talent, you will never understand it. Indeed, you will never really know what on earth it is all about. You will hear again and again phrases such as Self-Remembering, internal considering, identifying, self-observation, and be really quite bewildered by the whole thing. It will become so much jargon to you.

Let us say that a person makes a small aim to cook an excellent dinner. There are so many ways in which that excellent dinner can be cooked —I mean, psychological ways, not ordinary ways. Now suppose you have made a big and real aim that you are going to try to remember to act in life without identifying and that you are going to try to practice this great Work-exercise at least several times a day.

The Work has three lines of work in it, work on yourself, work in connection with other people in the Work, and work in connection with the Work itself. Unless these three lines are satisfied, at least provisionally, your aim will lead nowhere. There are three aspects to all Work aims.

Most people are satisfied with themselves, although not with their circumstances. So when they are told they must work on their Being, they either do not understand what it means or do not see why they should. Now if a person in the Work is capable of observing themselves sincerely, they cannot remain satisfied with themselves for long in the light of the Work.

Suppose what you have seen in yourself is some bad negative emotion, some really evil ill-will. Hitherto you have identified with it and so you have been it and it has been you. You have been for years under its power.

You cannot work on nothing. At first all is in darkness and you can see nothing in yourself. Conscious objective self-observation begins to let in a ray of light and you begin to see some things dimly. This light, created by the friction of self-observation, should gradually get stronger by practice until you catch sight of something in you clearly and beyond any doubt.

Many people in the Work find difficulty in understanding what personal aim means, in regard to work on the side of their Being—that is, on the kind of people they mechanically are. Here is a definite stage in the Work. They cannot see what to work on in themselves. One reason is that they do not apply the ideas of the Work to themselves and do not try to do what the Work tells them to do.

Now I wish to talk rather seriously to all of you. First, everything pseudo, everything pretended, everything false, is of no use in the Work. To reach anywhere, to get anything, you must be sincere with yourself. You must have inner sincerity and that means that at least you must be able to detect by self-observation when you are not genuine, as far as you can at your level.

The third line of Work is—for us at present—to help the Work in general and try to see what is required of us and not talk wrongly or harm the Work. Right valuation and right attitude to the Work belong to the third line, but they enter into everything, because unless one has valuation and right attitude one will work neither on oneself nor with others nor for the Work.

The first line of Work is to make us know our state of being and state of knowledge. Otherwise we cannot change. To observe is the first thing, but it must be without criticism or analysis. It has been said, on one occasion, that you can change nothing until you know all yourself.

Every one of you has many 'I's which are useless and worse than useless. Everyone has 'I's that hate this Work because they know they will have to starve and even die, so they fight for their own lives and try to persuade you that they are you. If you say 'I' to them, what can you expect?

A person in the Work must come to the realization that they are nothing. We look vaguely at the diagrams or write down notes. Or we say: "Oh, yes, I have heard that before," and go on thinking just as we always do, often thinking we are sure of our own worth and sure that we really know what is right or wrong.

Now in the Fourth Way we are none of us protected lambs, spoon-fed children, and we have to undergo all the temptations of Yes or No individually in connection with esoteric teaching and all the ideas behind it, otherwise we have no real point in the Work.

This knowledge must be understood, before we can be what we know. For example, you can ever remember yourself unless you understand, through self-observation, that you are asleep. To try to self-remember without understanding that you are asleep is useless.