“You know,” I said, “how in the old Jewish temples the name of God was mentioned only once a year.” “And then only by the priest,” Henry added. “But if we want to talk of God we shall have to use his name,” said Ruth. The others seemed to agree with her. “The personal significance always clings to the name of God,” Marian said; “but what other word can one use?” “Perhaps it would be better,” suggested Henry, “to use some such other word as All-powerful One.” Virginia said that to her the word God had no personal significance. Ruth thought we might use the impersonal word “Good.” I answered her that every attribute, even good, was limiting, and God was limitless. I saw that they did not in the least understand what I meant, that they could not until we went further. So I said: “I think that after we know what we mean by the word God, you will understand why we shall not want, and not need, to use it.” Then I asked them what they meant by God. Virginia said: “God is the whole, good and bad, only what seems bad is really good. Or God is, rather, every feeling, every emotion.” Henry said God was everything good, but that everything _was_ good, and bad only seemed bad to us. Alfred said: “I don’t think bad is good, but I think that God must be everything, anyway.” Marian tried to say that God is the vast unknown—something, which we know because we feel it. Florence said: “I spoke to brother Arthur about it, and I now think that God is sympathy; that is, sympathy and understanding of our fellow-men; and as we reach that, we get to God.” The others were surprised and startled by this explanation. I said I knew what Florence meant, but that she had not been able to express it clearly. Then Ruth said that she agreed with Henry. She called God spirit. “Yes,” I answered, “if we take spirit to mean everything. For we know nothing except through our senses, our consciousness, our understanding; so that all we know is knowledge of spirit.” They all agreed to that. “Now,” I said, “I believe God to be in each of us, to be the self within us, and within all others, and within the universe; to be the knowledge, the light and the understanding. I can explain to you what I mean by reading a passage from the Indian Vedas, which seems to me so true, and so exactly what I want to say, that I could not explain it so well myself.” Then I read the following: