 In the same sort of way, we might suppose that the religious believer who is approaching a sacred site of the kind that Barrie describes will need to have their attention focussed appropriately. And we might think that this is the role of the various thresholds and their associated challenges for the body. It is because they engender and give expression to the right kind of emotional responsiveness, broadly one of reverential seriousness, that these preparatory behaviours enable a proper appreciation of the sacred space itself. Here, then, rather as with the train example, religious experience takes the form of viewing some material context with appropriate salience. (Compare Jonathan Z. Smith’s (1987) proposal that it is the quality of attention accorded to sacred objects, in a given context, rather than something intrinsic to those objects, that marks them out from other kinds of object.)