My title is of course a variation on Professor H. D. Lewis' well-known Our Experience of God. There he expounded a variety of religious intuitionism, which stands in the line of Schleiermacher, Rudolf Otto and Martin Buber. These and other writers have characteristically made ‘the move to experience’, as a new blend of natural and revealed theology. The move makes a great deal of sense. On the one hand it grounds belief at a time when the older natural theology apparently had crumbled. On the other hand, it points to the dynamics of religious inspiration and gave a new perspective on revelation. It softens both reason and faith, of course, but it also provides a defence against skepticism. It fits well with a liberal attitude to scriptures and tradition. So there are manifest advantages of the move to experience, for those who wish to make it in the context of the Western theistic tradition. The writers I cited above, and Professor Lewis himself, have discussed religious experience from a mainly Western and theistic angle – even Otto with his great comparative concerns did so; and more needs to be said about the nature of religious experience in the broader context of Eastern and other religions. Lewis, however, paid attention to this wider problem, for instance in his 1963 article ‘Buddha and God’. In some respects this issue of the relationship of apparently non-theistic religions to theism is the most important one in contemporary crosscultural philosophy of religion.