 Experiences of God have a subject/object structure with a phenomenological content allegedly representing the object of the experience. Subjects are also moved to make truth claims based on such experiences. Furthermore, there are mystical procedures for getting into position for a mystical experience of God (see Underhill 1911 [1945, 90–94]), and others can take up a suitable mystical path to try to check on the subject’s claims (see Bergson 1977, 210). In all these ways, experiences of God are perceptual in nature.