 William Alston has defended the beliefs that people form from their mystical and numinous experiences, specifically of a theistic kind, based on their “doxastic practice.” He defines a “doxastic practice” as consisting of socially established ways of forming and epistemically evaluating beliefs (the “output”) from a certain kind of content from various inputs, such as cognitive and perceptual ones (Alston 1991, 100; also see Alston 2005, chap. 9–11). The practice is beholden to an “over-rider system” which is a background system of beliefs against which beliefs supported by the practice are checked for possible over-riders. The practice of forming physical-object beliefs based on sense-perception is an example of a doxastic practice; drawing deductive conclusions from premises is another. Alston (1993) argues that the justification of every doxastic practice is “epistemically circular” — i.e., its reliability cannot be established in any way independent of the practice itself. This includes sense-perception practice. However, we cannot avoid engaging in doxastic practices. Therefore, Alston contends, it is a matter of practical rationality to engage in the doxastic practices we do engage in providing there is no good reason to think they are unreliable.