Religious tourism is predicted to increase as a result of the Bethlehem 2000 project’s advertising and promotion, which will serve as a global commemoration of Christ’s birth. Numerous prominent religious locations throughout the Pacific Asia region, including the Buddhist circuit in India and famous landmarks like Angkor Wat, could gain from this. Also moving in that approach are holiday patterns. In contrast to the last ten years, when vacations were primarily for recreation, they are now a time for physical and mental renewal. The next step will probably involve spiritual renewal. The postmodern world of hypermobility through virtual contact has, for some, lessened the need to confront the divisive concept of authenticity and encouraged the decline of tourism. Media and related indications have the power to obliterate both long-standing and more recent cultural distinctions, which would result in the de-distinction of travel from daily life, or refers to as the “de-exoticization” of travel experiences and travel theory. The power of physically being present in places and of the body inside such presences is crucial to religious tourists’ experiences, even if it is imperative to situate current tourist behavior and practice within such settings. The intensity of such lived interactions continues to reside beyond the domains of virtual reality and virtual worlds, as has been acknowledged in that work. It suggests that the process of becoming a religious tourist should be seen as a fusion between performativity’s a set of established, ingrained routines that religious tourists must unquestioningly follow and becoming subjective, reflexive, and unexpected, which encompasses a wide range of different ordinances (unconventional performances). Therefore, since individuals and shows are both created but also constructed, religious tourists’ performances are not only imitation and dependable in terms of copying specified acts, but they also demonstrate meaning and flow. It has been argued, specifically, that although religious visitors are already oriented toward behavior in the world that follow religious teachings, they also organize themselves all around the materiality, immateriality, and social identities of the places that exert control over them, thus affecting but also being affected by the complexity of the world.
