 Other commentators have thought that phenomenological treatments of religion risk overlooking the central role of practices in constituting religious traditions. For example, in his study Beyond Phenomenology, Gavin Flood remarks that: “It is ritual structures and performed narratives which have primacy in the transmission of traditions through the generations and not any individual experience or state of consciousness” (1999, p. 107). Again, as with doctrine, so here we might wish to avoid any overly sharp disjunction of phenomenology and practice.