Abstract

ECAUSE of their recent emergence, large numbers, and powerful influence, the religions' represent one of the most conspicuous religious currents in contemporary Japan. The first new religions arose during the nineteenth century and gained increasing strength and numbers. Other new religious movements arose during the present century, especially after World War II, when the number of the new religions and their adherents grew remarkably. Although each new religion constitutes a distinctive tradition, deserving individual attention, some general features characterize all of the new religions in contrast to the older, established religions. A brief summary of these general characteristics will help us see the problems in interpreting the new religions. Many new religions began with the inspiration of a founder who considered himself or herself either the vehicle of divine revelation or a living kami (god). Some of these founders either wrote or dictated forms of revelaticn for their new movements. Often these founders were followed by hereditary or semi-hereditary leaders, also considered living kami. Other new religions were formed by charismatic leaders who utilized sacred forms derived from earlier Japanese traditions --such as shrines and prayers, Taoistic beliefs, Buddhist divinities and sutras. Even these charismatic leaders were considered as semi-divine, and usually they provided important religious commentaries on the sacred orientation of their group. Some founders and leaders represent a continuity with shamanistic elements and possession in earlier Japanese history. The inspiration of every successful founding figure or charismatic leader resulted in some new religio-social group. What sets the new religions apart is that this inspiration was channeled into new religious movements, distinct from earlier established religions, such as the sects and schools of Shinto and Buddhism. Usually an organizer helped the founding figures and charismatic

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