really a difference only in the use of terms, or in giving the understanding of their inner meaning.

In this chapter you are asked to get quiet and to sit in a relaxed position, and when your mind is wholly at ease, to let it take in the significance of these words:

“Be still—and KNOW—I Am,—God.”

Because of it being difficult, and with some impossible, to bring the mind to believe that “I am God,” we ask our readers to consider the abbreviated statement that follows and to note just the way it is written:

“Be still—and KNOW—I Am.”

Try to imagine this “I” as being your Soul, the real self of you, addressing and counselling your human mind and intellect, which we will consider for the time being as a “separate” self or consciousness.

“Your human mind is so constituted that it cannot accept any thing which does not conform with what it has previously experienced and learned, and which its intellect does not consider reasonable. Therefore in addressing it you are using such terms and expressions as will most clearly explain to your intellect the truth it must understand before the mind can awaken to the consciousness of your meaning.

“The fact is, this ‘I’ is yourself, is your one and only self Your human mind has heretofore been so engrossed with the task of supplying its intellect and body with all manner of selfish indulgences that it has never had time to get acquainted with the real you, its true Lord and Master.”

But the time is now come when it needs to know you and to take its proper place as servant and instrument of your will. So, after you have stilled your mind, you will now give it this command:

“Be still—and KNOW—I Am.”

Speak them just as they are here written, trying to realize that the highest and innermost self of you commands and insists upon implicit obedience. Say them again and again, each time giving them just the emphasis you are led to give from within.