“In Hindu society, it is the religious custom, first thing in the morning, to bathe in a nearby river or at home if no river or stream is at hand. People believe that it makes them holy. Then, still without having eaten, they go to the local temple and make offerings of flowers and food to the local god. Some will wash the idol and decorate it with red and yellow powder.
“Nearly every home has a corner or even a room for worship of the family’s favorite god. A popular god in some localities is Ganesa, the elephant god. People will especially pray to him for good fortune, as he is known as a remover of obstacles. In other places Krishna, Rama, Siva, Durga, or some other deity might take first place in devotion.”—Tara C., Kathmandu, Nepal.
A theory, commonly called animism, was proposed by the English anthropologist Edward Tylor (1832-1917). He suggested that experiences such as dreams, visions, hallucinations, and the lifelessness of corpses caused primitive people to conclude that the body is inhabited by a soul (Latin, anima). According to this theory, since they frequently dreamed about their deceased loved ones, they assumed that a soul continued living after death, that it left the body and dwelt in trees, rocks, rivers, and so on. Eventually, the dead and the objects the souls were said to inhabit came to be worshiped as gods. And thus, said Tylor, religion was born.
Another English anthropologist, R.*R.*Marett (1866-1943), proposed a refinement of animism, which he called animatism. After studying the beliefs of the Melanesians of the Pacific islands and the natives of Africa and America, Marett concluded that instead of having the notion of a personal soul, primitive people believed there was an impersonal force or supernatural power that animated everything; that belief evoked emotions of awe and fear in man, which became the basis for his primitive religion. To Marett, religion was mainly man’s emotional response to the unknown. His favorite statement was that religion was “not so much thought out as danced out.”
SHINTO is predominantly a Japanese religion. According to the Nihon Shukyo Jiten (Encyclopedia of Japanese Religions), “The formation of Shintoism is almost identical with the Japanese ethnic culture, and it is a religious culture that was never practiced apart from this ethnic society.” But Japanese business and cultural influences are now so widespread that it should interest us to know what religious factors have shaped Japan’s history and the Japanese personality.
Although Shinto claims a membership of over 91,000,000 in Japan, which amounts to about three quarters of its population, a survey reveals that only 2,000,000 people, or 3 percent of the adult population, really profess to believe in Shinto. However, Sugata Masaaki, a researcher on Shinto, says: “Shinto is so inextricably woven into the fabric of Japanese daily life that people are barely aware of its existence. To the Japanese it is less a religion than an unobtrusive environmental fixture, like the air they breathe.” Even those who claim to be apathetic to religion will buy Shinto traffic safety amulets, have their weddings according to Shinto tradition, and pour their money into annual Shinto festivals.