 This case is closer to the experience that Edwards reports than is the example of the heavenly city, and it suggests one way of making sense of his account. Perhaps just as the ideal of life, and the associated virtues, of the monks can be imaged in the cloister, so the divine character, and the divine “virtues,” can be imaged in the world, once it is viewed aright. If so, that would be a significant truth: for in that case, we would be able to reckon with various conceptions of the divine nature not only abstractly, but also in sensory terms, in so far as those conceptions can be used to order the appearance of the everyday world, so that the relevant understanding of God comes to be imaged by the world as experienced. And if this is so, then we have reason to think that the goods of the spiritual life are not only behavioural, intellectual, emotional and attitudinal, as widely supposed, but also perceptual. (For further discussion, see Wynn 2013.) On this view, the way the sensory world appears can be deemed more or less appropriate relative to various truths concerning the divine nature; and accordingly, some ways in which the world appears may turn out to realize significant spiritual goods.