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become glaringly apparent. And we also feel an inward expansion and all-embracing sympathy for all things. The tumults of the world die away, excitements disappear, and the “all in One and One in all” consciousness seems to dawn upon us. A glorious vision of light appears. All imperfections, all angularities, sink into nothingness. We seem to be translated into another region, the fountainhead of perennial Bliss, the starting point of one unending continuity. Is not Bliss-consciousness, then, the same as God-consciousness, in which (God-consciousness) the above states of realization seem obvious? It is evident, then, that God cannot be better conceived than as Bliss coming within the range of every one’s calm-experience. No longer will God be a supposition, to be theorized over. Is this not a nobler conception of God? He is perceived as manifesting Himself in our hearts in the form of Bliss in meditation—in prayerful or worshipful mood. If we conceive