 Of course, this picture invites the objection that a culturally reductionist account of religious experience is surely then to be preferred: if the phenomenological content of religious experience is fixed in all its detail by a person’s socio-religious context, then why not think of such experience as simply a cultural product, rather than as having some culture-transcendent reference (Stoeber 1992)? To shore up the claim of religious experience to connect the believer to a mind-independent reality we require, rather, some sort of convergence across traditions concerning the nature of the reality that is revealed in such experiences — instead of Hick’s rigorously agnostic (and therefore tradition-neutral) affirmation that the Real in itself eludes all our categories, and so cannot be considered as personal or impersonal, one or many, or even good or evil. (Compare Byrne 1995.)