 This account of religious experience and the contribution of doctrine in shaping its phenomenology sits very well with Hick’s pluralistic reading of the major faiths. On this view, these traditions are all valid in so far as all provide a vehicle for the experience of ultimate religious reality or what Hick terms “the Real” (an expression that is intended to be neutral between the various designations for this reality that are favoured by the different traditions). And the traditions are indeed all equally valid in so far as there can be no question of the doctrinal content of any one tradition’s experience of the Real corresponding more closely to the character of the Real “in itself”; rather, the doctrinal content of such experiences derives in every case from the side of culture or a person’s religious formation, rather than mapping the character of the Real in itself. Identifying the intrinsic character of the Real is beyond the scope of any human enquiry. Instead, we have to make do with appearances of the Real, where these appearances vary with the culturally constituted ways of being religious that are made available in the various faiths.