 Many commentators have thought that the phenomenology of religious experience depends in significant part on its affective tone. When God is made known in the experience of guilt, as someone to whom we are accountable and who summons us to newness of life, or when God is revealed in the feeling of wonderment at the vastness or beauty of the cosmos, or when God is manifest in the experience of encountering some thrilling and awe-inspiring “other,” or in many other cases too, the religious import of the experience is given in large part in our affective responses. It is noteworthy too how often the language of “spiritual sensations” involves reference to states of feeling. And perhaps this is a conceptual requirement: what sense would there be in the idea of a religiously authentic encounter with God, the supreme good and maker of all, which left the subject of the experience unmoved?