Physical repose is recognized as a universal need, but the importance of gaining stillness of thought is not so generally acknowledged. Yet peace and quietness of mind are needed both by day and by night if harmony is to be promoted and maintained in our lives.

How then can stillness be acquired in the midst of what may appear to be turbulent surroundings and in a world beset with struggle, strife, and frustration?

If we turn to the Bible, we shall find there many passages which show how spiritually-minded people have been able to maintain stillness in the midst of trying conditions and have exhorted others to do the same. One of the best known passages is the Psalmist's counsel (Ps. 46:10), "Be still, and know that I am God." It will be noted that there is a comma after the word "still" which would seem to imply that in order to know God we need first to be still.

The Hebrew word translated "be still" in this passage is "râphâh." It is the only time that this particular word is used in the Bible with reference to stillness, and it means literally to forsake, to leave. What then is it that we have to forsake? In Christian Science we learn that fear, anxiety, material sense, false beliefs are what we need to leave, for it is such conditions of thought which stand in the way of our recognizing the presence and power of God, good, and realizing man's God-given dominion and freedom.

In "Science and Health with Key to the Scriptures" In Mary Baker Eddy, we read (p. 228), "Mortals will some day assert their freedom in the name of Almighty God." And she further explains, "Dropping their present beliefs, they will recognize harmony as the spiritual reality and discord as the material unreality."

It is of vital importance that we learn to be still, to forsake the false beliefs which are the outgrowth of the theory that life and intelligence are in matter, and "know that I am God."

We are not urged to know that God was at some time in the past, or that He will be God at some future date when our present difficulties have been overcome, but that He is God here and now.

When Moses and his followers were in an apparently hopeless position, with the Red Sea in front of them, the Egyptians pursuing them in the rear, and the desert on either side, the children of Israel cried unto the Lord. But they then proceeded to accuse Moses for having led them out of Egypt, thus indicating that their thought was mesmerized by the situation in which they found themselves. Moses, on the other hand, while clearly recognizing the problem with which they were faced, never faltered in his complete trust in God, for he said (Ex. 14:13), "Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day." In this passage the Hebrew word translated "stand" is "yâtsab," which means to set. And so it was necessary that the people should set themselves, let go their fear, and go forward. This they proceeded to do under the inspired leadership of Moses, and the way to safety and deliverance opened.

Later we find the people of Judah beset by their enemies, and once again in answer to King Jehoshaphat's prayer came the Word of God, this time through Jahaziel (II Chron. 20:17): "Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed." Here the word for "stand" is "âmad," which includes among its meanings to continue. Thus firmness and steadfastness were needed by Judah. In this instance, as in the time of Moses, the command to stand still did not signify passive action. Indeed, Jehoshaphat was to appoint "singers unto the Lord, and that should praise the beauty of holiness, as they went out before the army." Again it was proved that stillness which involved standing fast, forsaking fear, moving forward, praising God brought an answer, for history records that "the children of Amnion, Moab, and mount Seir" fought among themselves and were self-destroyed.

Today, when individuals and nations are faced with problems which appear disturbing and severe, the demand upon each one of us is to "be still, and know that I am God." We need to forsake material sense with its human planning and opportunism and put our whole trust in the one Mind which we name God. We should set ourselves, buttressed and supported by the knowledge we have gained through Christian Science that the all-knowing Mind is present with us, and that the intelligence and wisdom of this Mind are ours to draw upon if we will only turn to it unreservedly. Such knowledge will give us stillness and strength to face all difficulties, for we shall be confident of winning through.

God knows nothing of international disputes and disrupted trade relations. He knows nothing of materiality or mortality. His universe is spiritual and perfect, and His children, living in harmony, reflect all the goodness and bounty that Love is pouring forth from its infinite resources.

We can well afford to be still and know that God is, and that the truth about His perfect creation is a living fact which cannot be obliterated. This knowledge or understanding of God's omnipresence contains no element of stagnation, for God is omniaction. He will open the way for us to move forward with a wider outlook, to forsake the problems and limitations that claim to pursue us, and to praise the beauty of holiness. Putting our trust in God, divine Love, we know that all is well.

What Mrs. Eddy writes in "The First Church of Christ, Scientist, and Miscellany," under the heading "A Word to the Wise," is of the utmost importance to us pp. 223, 221): "The hour is imminent. Upon it lie burdens that time will remove. Just now divine Love and wisdom saith, 'Be still, and know that I am God.' Do all Christian Scientists see or understand the importance of that demand at the moment, when human wisdom is inadequate to meet the exigencies of the hour and when they should wait on the logic of events?"