 This difficulty in identifying the stimulus conditions for mystical perception in no way impugns its epistemic worth, Alston thinks, because God is said to be a personal reality, and an experience of God’s presence cannot be brought about, therefore, in some relatively mechanical way, simply by creating an appropriate set of sensory or other conditions. (Compare O’Hear 1984, Chapter 2.) So given what we mean by “God,” it is only to be expected that mystical perception will fail to yield a vocabulary that will allow us to specify at all precisely a correlative phenomenology. In other words, even if (perhaps especially if) mystical perception is veridical, we should not expect to have such a vocabulary. Accordingly, the absence of the vocabulary cannot be thought to constitute an objection to the good epistemic standing of such experiences.