Religious rituals: Believe or tradition?

Japanese religion is an interesting field of study. Even if you are travelling to Japan for just one week, you will with the utmost probability encounter some religious activities. But random tourists certainly won’t guess that Japan isn’t a religious country at all. Before I share some personal experiences and observations with you, I want to start off with a very brief introduction about religion in Japan and will at the same time explain the last statement.

Shinto and Buddhism are the two major institutional religious structures in Japan (cf. Reader 1991: 6). Unlike other countries where a larger variety of major religions are practiced, Japan’s religious institutions get along with each other very well with multiple affiliations within (cf. ibid: 6). The reason is found in the culture’s history and collective commemoration. Japan was culturally influenced by many countries over the centuries, while establishing and maintaining its very own culture. Shinto and Buddhism are clearly inherited in Japanese culture and are therefore part of its tradition. People who seek for a soul-companion, active communities or help with their mental problems, won’t ask a Buddhist monk for advice. In fact there are many new religions flourishing in Japan. Some of them are off-springs from Buddhist doctrines; others are sects or “independent religions” with different functions and goals.

(A “How to Guide” for evoking the Shinto-spirits)

So obviously Japanese people in general exhibit high levels of religious behavior, which is usually more affiliated to their personal need rather than to any religious-believe (cf. ibid: 5). Praying to one god does not prevent the Japanese from praying to another, and just participating in one religion doesn’t suit Japanese culture (cf. ibid: 2). For example, blessings for children are given to them at the ages of three, five and seven at Shinto shrines, whereas traditional death ceremonies are held with Buddhism believe. Ian Reader already mentioned correctly: “The phrase ‘born Shinto, die Buddhist’ reflects a general social and religious reality for many Japanese (ibid: 6)”. Speaking of trends in my last post, one could also extend this phrase to: ‘born as Shinto, marry as Christian, die as Buddhist’.

I have visited many “sacred places” so far. It’s hard to miss them, especially in the ancient capitals Kyoto and Nara. I have recently been to Toudai-ji, the county’s biggest wooden building. This historical place and its surroundings are also famous for the free roaming deer, which are referred to as messengers of the Kami. Seeing pictures and reading articles about this place, I thought the area must be epic. Far from it! What seems holy about a place where masses are flocking to the temples, where you can’t distinguish between the sacred deer and the visitors in terms of behavior, where you have to pay in order to pray at the “special places”? This all seemed like a dream to me and at the same time keenly shallow, as if religion was a big business. Evidently this is the case in Nara, as far as I have experienced it.

(Toudai-ji crowded by visitors waiting for their chance to see the Great Buddha)

In my second week living in the Kansai region I experienced something similar at another famous landmark: Kiyomizu-dera. Although also cramped by masses I was impressed of the sheer beauty of this architectural masterpiece. However, before I saw this place through my own eyes I couldn’t believe that Buddhism is also using superstitious themes based on old traditions, but in truth it is quite common. For instance, on the top level of Kiyomizu there is a so called love-fortune-telling stone. One part of the description says: “If you walk safely from this stone to the other with your eyes closed, for once your wish will be granted soon. If you can’t, it will be long before your love is realized.” Some of the “rituals” just seem out of place here. Nonetheless many young people travel to these popular places too. They visit the shrines and do their prayers, with a majority not even knowing the purpose of their visit or to whom they pray. It’s all about tradition, and so it seems there is no deeper meaning left within religion these days.

(The famous love stone)

With a few exceptions I didn’t feel any spirituality neither inside nor outside of the religious institutions I’ve visited so far. Is anybody else aware of this? To whom are the Japanese worshipping? Maybe their prayers have turned to personal wishes, which don’t need any personified spirit or intercessor. Either way I look at it, these well-known landmarks are just empty places.

Info:
If you want to know more about Shinto- and/or Buddhism-rituals refer to the book cited in this post.

Literature:
Reader, Ian (1991): Religion in Contemporary Japan.