 The two most important defeaters on the table for claims of the epistemic authority of religious experience are the fact of religious diversity, and the availability of naturalistic explanations for religious experiences. Religious diversity is a prima facie defeater for the veridicality of religious experiences in the same way that wildly conflicting eyewitness reports undermine each other. If the reports are at all similar, then it may be reasonable to conclude that there is some truth to the testimony, at least in broad outline. A version of this objection is the argument from divine hiddenness (cf. Lovering 2013). If God exists, and shows himself to some people in religious experiences, then the fact that he doesn’t do so for more people, more widely distributed, requires some explanation. Axtell provides another version of that objection. He argues that to insist that one’s own religious convictions are true in the face of the diversity of religions is to reason counter-inductively, and is therefore irrational. The reasoning is counter-inductive because your own convictions come from the same kinds of epistemic sources (investment in testimonial authority) as those you deem to be wrong, so if you are right, it is just a matter of luck. But if two eyewitness reports disagree on the most basic facts about what happened, then it seems that neither gives you good grounds for any beliefs about what happened. It certainly seems that the contents of religious-experience reports are radically different from one another. Some subjects of religious experiences report experience of nothingness as the ultimate reality, some a vast impersonal consciousness in which we all participate, some an infinitely perfect, personal creator. To maintain that one’s own religious experiences are veridical, one would have to a) find some common core to all these experiences, such that in spite of differences of detail, they could reasonably be construed as experiences of the same reality, or b) insist that one’s own experiences are veridical, and that therefore those of other traditions are not veridical. The first is difficult to manage, in the face of the manifest differences across religions. Nevertheless, John Hick (1989) develops a view of that kind, making use of a Kantian two-worlds epistemology. The idea is that the object of these experiences, in itself, is one and the same reality, but it is experienced phenomenally by different people differently. Thus, is possible to see how one and the same object can be experienced in ways that are completely incompatible with one another. This approach is only as plausible as the Kantian framework itself is. Jerome Gellman (2001) proposes a similar idea, without the Kantian baggage. Solutions like these leave the problem untouched: If the different practices produce experiences the contents of which are inconsistent with one another, one of the practices must be unreliable. Alston (1991) and Plantinga (2000) develop the second kind of answer. The general strategy is to argue that, from within a tradition, a person acquires epistemic resources not available to those outside the tradition, just as travelling to the heart of a jungle allows one to see things that those who have not made the journey can’t see. As a result, even if people in other traditions can make the same argument, it is still reasonable to say that some are right and the others are wrong. The things that justify my beliefs still justify them, even if you have comparable resources justifying a contrary view.