In his seminal 1999 article Perceptual Symbol Systems, Lawrence W. Barsalou proposed a compelling reconception of how our minds represent knowledge, arguing that many cognitive symbols are not amodal, arbitrary tokens but are instead grounded in perceptual-motor experience. According to Barsalou, during perception we selectively attend to subsets of sensory-motor patterns and encode those as “perceptual symbols”, which later can be re-activated (in a top-down way) to simulate those experiences. These perceptual symbols are organised into “simulators” (networks of these symbols) which can be recombined productively and recursively to support types, categories, propositions, and even abstract concepts, thereby offering a fully functional conceptual system without relying solely on classical amodal symbol systems. This theory has profound implications for personal wellbeing and societal health. On a personal level, by recognising that our thoughts, emotions, memories and even our sense of self are not detached abstract tokens but intimately linked with bodily and perceptual states, we gain insights into how embodied practices (such as prayer and meditation, mindful attention to perception, sensory awareness, bodily activity) can reshape our internal simulations for healthier cognitive–emotional outcomes. For example, if negative schemas are re-activated through perceptual simulators rooted in past sensory–motor experience, then new positive sensory-motor experiences can help shift those simulators and thus support growth, resilience and wellbeing. On a societal level, Barsalou’s work suggests that shared meaning, social cognition, communication and even cultural health depend on common perceptual–motor grounding of symbols. If our conceptual systems are built on perceptual simulators, then public health interventions, educational programs, therapeutic practices and community initiatives that engage the body, senses and environment (and not only abstract verbal instruction) may be more effective. In other words, promoting embodied, sensorily rich, socially grounded experiences can foster healthier cognition across populations, reducing alienation, improving mental-health resilience, enhancing learning, and supporting civic flourishing. In sum, Barsalou’s 1999 proposal advances a vision of human cognition that is richly embodied and relational, and by extension suggests pathways for enhancing personal wellbeing and collective psychological health through attention to how we perceive, act, feel and symbolise in the world. The study of symbols and their significance is a fascinating one and includes those symbolic forms that represent spirituality. One of the most powerful ways in which Heaven communicates is through the use of symbols. In Christianity, the image of the Cross expresses the boundless love of our Creator in giving His Son to die for us that we might be reconciled to Him.