 So here “practice,” or the readiness of the body to act in certain ways in the world, is not straightforwardly separable from “doctrine” (a conceptually organised appreciation of the world) or emotional feeling. Instead these three make up a unitary state of mind. And similarly, we might suppose, certain religious practices are reciprocally implicated in correlative ways of seeing, and in turn in correlative doctrines, in ways that resist any easy disaggregation or prioritisation. Max Scheler makes something like this point when he suggests that different postures of the body in prayer reciprocally define different conceptions of God (1960, p. 266); and, once again, we might suppose that similar connections are displayed in the responses of the body on the approach to a sacred site.