 The feminist critique poses a valuable corrective to unperceived androcentric biases in mysticism and mystical studies. This critique should help neutralize the conception of mysticism and mystical experience as completely private, introduced to philosophy largely by William James. Objection (2) has begun to produce scholarship dedicated to women’s mysticism and its significance (e.g., Hurcombe 1987, Brunn and Epiney-Burgard 1989, Beer 1993, Borchert 1994, Hollywood 2002). Several collections on women mystics have helped change the over-emphasis on male mystics (in particular, Furlong 2013). Regarding (3): the rich variegation of religious and mystical experience among men throughout history must also be considered. This includes men’s experiences of God’s immanent closeness as well as mystical “union” with God, unlike Otto’s dualistic numinous experiences. 