 In principle, neuroscience can give as complete an account of brain activity during a mystical experience as it can for any conscious event or state. But a neuropsychological theory can do no more than relate what happens in the brain when a mystical experience occurs, and merely identifying the activity does not discredit mystical claims any more than a neurological account of perception discredits sense-experience as cognitive — all human experiences have some grounding in neural activity. Neurology cannot tell us that the ultimate cause of brain events is altogether internal to the organism. True, there may not be “God-receptors” in the body, analogous to those for sensory perception, and this might reinforce a suspicion that it’s all in the head. However, such receptors are neither to be expected nor required with non-physical stimuli, as in mystical experiences. For example, God, Brahman, or the Dao would not exist at a physical distance from the brain. Thus, God could act directly upon the brain to bring about the relevant processes for a subject to perceive God or otherwise use a natural medium (see Wainwright 1981, chap. 2). In sum, simply identifying and explaining what is occurring in the brain while a mystical experience is occurring is neutral to whether that is all there is to producing the experience.