 We lack a relevant vocabulary, he argues, because we cannot construct any simple correlation between a range of “stimulus conditions” for mystical perception and the kinds of experience that are likely to arise under those conditions. And therefore we cannot refine a vocabulary for the description of mystical experience by replication of relevant conditions and renewed attention to the phenomenology of the experiences that occur under those conditions. By contrast, there is in general no difficulty in specifying the phenomenology of an experience of, say, turning one’s face into a breeze, because it is easy to recreate the stimulus conditions for such an experience, and we can therefore attend repeatedly to the character of the experience. And since others can also do this, we can establish a public language for the description of such experiences.