 If we allow that emotional feelings can have some intellectual content in their own right, then we have a powerful tool for understanding how the affective phenomenology of religious experience may turn out to be integral to its God-directedness. For example, returning to Alston’s concerns regarding the contribution of emotional feelings to the phenomenal content of religious experience, if we take emotional feelings to be intrinsically contentful, then we may wish to say that the phenomenology of a religious experience could be purely affective without this posing any difficulty for the thought that the experience is directed at some mind-independent reality — rather than being simply a sensation-like feeling that is caused by the thought that God is present.