Culturally Diverse Forms of Religion

Introduction
Simple Forms of Religion.
Complex forms of Religion
Mixed Forms of Religion

Introduction

Different articles of faith have been imagined by human cultures throughout time and space. Thus, religions come in a variety of forms. In general, we can group them into three categories:.

(1) Simple forms of religion; (2) Complex forms of religion; (3) Mixed forms of religion.

The sociological category (2) has developed from the sociological category (1), but this evolution need not be one-way. It is also possible to have it go the other way, as well as to have a combination of both, as in case (3). You will learn about the distinguishing qualities of each of the three types of religion in this section of the unit.

Simple Forms of Religion

You can tell the simple religions from the complex ones. Some significant distinguishing characteristics can be found in simple forms. The following are some characteristics of the simple form of religion.

i) The archaic form of religion is ahistorical, that is timeless. It is believed as a divinely given form of life, which has been in existence since the appearance, or creation, of human being, the beginning of the World.
ii) As it is ahistorical, it is not founded or formalised by human being.
iii) In this form of religion, the knowledge of belief and ritual is trans,mitted orally from one generation to the next.
iv) In it, the religious experience is also an aesthetic experience, shared collectively in such performances as ritual dance and festivity.
v) It is essentially descriptive, not explanatory. It is practised in ‘good faith’ a faith that needs no interpretation, no philosophical debate, no dialectical discussion.

We can see from this description of simple forms of religion that there is no tendency toward philosophizing in these traditions. Religion and magic both have a practical side. As a result, such religions lack scriptures and holy books.

In accordance with Emile Durkheim (1912), the simple form of religion constitutes the inner ring of a tree, while the complex forms of religion make up the outer, more advanced ring. According to him, the supernatural generally has two constituent elements in prehistoric societies. The first is the sacred component, and the second is the profane. The profane element, according to Durkheim, is magic or a form of primitive science, while the sacred element is religion. Malinowski (1948) distinguished between the sacred and profane parts of society, in contrast to Durkheim, by classifying magic and religion as the former.

Religion plays a unique role in every society. In a basic sense, myths actually serve as the carriers of beliefs from one generation to the next. Whether this is a complex society or a straightforward one, everyone in the group holds these beliefs. But different societies have different ideas about what exactly the supernatural is. In the belief system of some societies, "the supernatural may consist of ghosts and spirits, for others it may be a belief in the impersonal power which pervades everything in this world, while for some other people the supernatural may be manifested through a pantheon of anthropomorphic Gods and Goddesses, or through a simple God" (Majumdar and Madan 1956: 152).

Varieties of Explanations Regarding Simple Religious Forms

Examining the content of various notions of the supernatural element found in various societies has been a major concern of evolutionary anthropologists. The following are a few of the key explanations:

Tylor (1871) made one of the earliest attempts to explain religion and its genesis in prehistoric society. He developed the animism theory, which is the belief in the soul (anima). So he referred to this theory as animism. He claims that although religion may have emerged from a variety of sources, the soul's existence is still essential.

Tylor visualised the following phases in the evolution of simple form of religions:

a) Lower Animism: It tends to be amoral, that is, the soul is continued after death in a condition which does not depend on its death during life.
b) Higher Animism: It is based on the “retribution doctrine”, that is, there are rewards and punishments for the soul, depending on the lifetime performance
Tylor's detractors contend that animism is a more recent development in the development of religion. Animatism is a pre-animistic theory or religion that has been promoted by academics like Preuss and Max Mueller. The idea that everything in nature has life and is animate is known as animatism. A particular type of animatism is manaism. This theory is based on the idea that the primitive religion is based on faith in an all-pervading supernatural power, according to Majumdar and Madan (1956: 156). Although "beyond the reach of the senses," it manifests as physical force or another type of power in all objects, including people. In accordance with Marett, this kind of belief can be referred to as "Manaism" after the Polynesian word "mana" used to describe this power.

For an Indian illustration, consider the religious practices practiced by the Hos of Singhbhumi, Bihar. Majumdar (1956) referred to these practices as "Bongaism.". These people hold the idea of "bonga," which can be found in trees, other natural objects, and occasionally in man-made items like bicycles, etc. It is the manifestation of an illusive supernatural force that believers believe to be the source of all energy.
Frazer asserts that there are two approaches to resolving life's major crises: magic and religion. In prehistoric societies, men developed two coping mechanisms for coping with life's challenges. One method involved using magic, which is the conviction in a superior supernatural force that compels something to do what it is told. Supernatural spirits, for instance, can be persuaded to comply with a magician's commands by chanting certain magical words. The alternative is to worship the supernatural power and submit to it. Religion is the term for this obedient submission to supernatural forces. Frazer believed that, though in simpler forms of religion, magic and religion coexisted in prehistoric societies. The final stage of knowledge development is called science, which, like magic, is based on the laws of cause and effect, but unlike magic, is founded on real correlations that can be demonstrated. Magic, religion, and science are therefore three facets of the same social reality.

Complex Forms of Religion

The following are the main characteristics of this form of religion that set it apart significantly from the straightforward form.

i) It has a history; that is, its genesis can be identified.
ii) It is a founded religion as well. The founder is credited with divine abilities and recognized as God's Son, Messenger, or Incarnation. The founding father is viewed as a savior by the followers.
iii) Knowledge of ritual and belief has been codified and textualized. The Bible is revered as a deity and is thought to contain the holy words of God or his representative.
iv) This type of religion places a strong emphasis on personalism. The focus is on the individual's experience of religious phenomena. Faith is structured around the founder's personality.
v) This is a very academic form of religion. It has a body of doctrine that followers must accept and abide by. In the course of academic development, new doctrines are added. The same spiritual lineage is represented by new interpreters. Cults and sects start to form because of this. A class of specialists, preachers, monks, and ascetics emerges to maintain the doctrinal system and to spread a particular ideology. who devote their entire lives to this goal.

Buddhism: An Example

Buddhism as a complex form of religion has the following features which put it in this category.

i) Historical Origin: 6th - 5th centuries B.C. First preached at Sarnath (near Varanasi).
ii) The Founder: Siddhartha Gautama or Sakyamuni Buddha, the son of King - Suddhodana and Queen Maya Devi of Kapilavastu (Nepal).
iii) Main Tenets: The Middle Path or the Eightfold Path: the practices of right view: right aim, right speech, right action, right livelihood, right effort, right mindfulness and right meditation. These are the means of Nirvana, the release from the Wheel of Life. Those desirous of setting foot on the Eightfold Path have to take refuge in the Triple Gem: the Buddha, the Dharma and the Sangha (community of monks).
iv) Distinguishing Features:

(i) Materialism, the doctrine of nonsoul : man is an aggregate of material factors and processes which at death, disintegrate without residue,
(ii) Atheism, a religion without the concept of God (in practice its followers worship the gods who are lesser than the Buddha),
(iii) Nihilism, the doctrine of impermanence,
(iv) Renunciation, a religion of other wordly asceticism.

v) Sects: Main divide:

(i): Theravada or Hinayana with Arhat ideal, emphasising salvation of the spiritually advanced individuals. Main concentration in Sri Lanka, Burma, Thailand.
(ii) Mahayana with Bodhisatva ideal, preaching attainability of enlightenment by all, the householder as well as the recluse. Mahayana or Tantric Lamaism, further subdivided into Kadampa, Kargyupa, Sakyapa and Ningmapa. The sects of Kargypa (with two offshoots: Norpa and Jonanpa) are regarded as semi-reformed. Main concentration in Tibet and the Himalayan region of India, especially Ladakh, Lahaul-Spiti and Arunachal Pradesh.

vi) Scriptures: The most important ones: Dhammapada, Tipitaka of the early school, and a large collection of Mahayanist scriptures called Tanjur

Mixed Forms of Religion

The components of both simple and complex forms of religion make up this type of religion. This particular religion lacks history but has a scholarly explanation. Hinduism, as it is commonly known, is one of the best examples of this type of religion. Sanatana Dharma, also known as the Eternal Religion. As a mixed religion, Hinduism lacks the historical roots of Buddhism, Christianity, or Islam. It has no founder, and space and time are not its source. It does not have an organized, bureaucratic religious order similar to that found in Christianity or Islam, unlike the more complex forms of religion. Even its sects are independent of one another. They do not form a self-governing system, despite having similar roots to Christianity, Islam, and all other historical religions. However, all adhere to Sanatana Hinduism, which each sect defines as its own. The one-and-many principle serves as the foundation for the relationship between Sanatana Hinduism and its sects.

Hindu Religion and Caste System

Caste is essential to understanding Hinduism. As opposed to Christianity, it does not have a structured clergy or religious order.

As a result, the caste system serves as a mechanism for upholding social order. The Hindu religion, particularly the Manu Smriti, serves as the foundation for this system's legitimacy. There are about 3,000 castes in the caste system, and they are divided from one another by things like marriage customs, dietary preferences, and linguistic differences.

The four Varnas were the foundation of the Indian caste system, but a variety of hereditary groups—known as castes—were created as a result of geographic, linguistic, and occupational factors. Every caste has a unique set of rituals and beliefs. The observance of domestic rites (marriage, funerals, etc.) shows these differences clearly. ).

The Dharmasutra and the Grihyasutra are two key texts for Hindu practice. These are the sections of the Vedas that cover the guidelines or practices for engaging in religious activity. Numerous distinctive caste characteristics are incorporated into the Grihyasutra (domestic rites). As a result, domesticity's set of rules is very complex. Women are the repositories of informal rituals, and many of them are preserved in memory rather than being written down. Therefore, in addition to the priest who recite mantra, there are family elders, mostly women, who carry out rites for the new-born child, the newlywed couple, the deceased family members, etc. Therefore, both formal and informal rites are present in Hindu religious practices. The castes are a significant source in the development of informal rites.

Notions About Dharma, Karma and Moksha

Dharma, karma, and moksha are significant concepts for Hindus, as well as Buddhists and Jains.

In terms of justice or fair play, dharma stands for the harmony between social and cosmic orders. It serves as the overarching socio-religious principle for both individuals and groups. It is the first of the four Hindu tenets, along with artha, kama, and moksha. The two middle terms refer to the pursuit of material and social objectives. They collectively go by the name purusharthas. These four rules are meant to serve as general guidelines. Any imbalance in this system results in adharma or a disruption of social order on the social level. According to the Puranas, adharma is created by the demons, so the gods and goddesses take on human form when they become incarnate on earth in order to destroy adharma and bring about dharma.
Karma is the result of an individual's or group's deed. Depending on the actions, it might be bad or good. Humans experience a protracted cycle of births and deaths during which they accrue karma, or the results of one's actions in life. The actions taken in a previous life are what determine an individual's current status, whether it be good or bad, high or low. An individual gains happiness in this life if he accumulates punya (merit) through good deeds, but suffers if he accumulates papa (sin) through wrongdoing. Fatalism isn't what karma is. Through his or her actions, the person can change their destiny. Karma theory has the important result that people are solely accountable for their current circumstances and do not blame gods, blind fate, society, or other entities for their suffering.
Births and deaths must stop in order for there to be moksha, or liberation. Karma is an important concept for Hindus, Buddhists, and Jains. In order to break free from karmic bonds and stop the cycle of births and deaths in order to achieve moksha or nirvana, Buddhist and Jain monks typically go through more rigorous steps than laypeople.

Dharma, karma, and moksha are thus dynamic principles that spur people to action. Therefore, in the Bhagvad Gita, Krishna counsels Arjuna to act firmly and responsibly. Everyone in the caste system had a set of responsibilities, regardless of caste status. Individuals who carried out their tasks as instructed received a better rebirth in the following cycle. As a result, low caste members who carried out their responsibilities properly were seen as honorable human beings. The low caste hunter who was proud of his way of life rather than feeling regret is mentioned in the Mahabharata. Religious and ethical standards were binding for people of the upper caste as well. No matter their birthplace, people had to abide by the caste system's laws and customs. If not, they suffered in this life or the next as a result of their sins.

As a result, we see elements of both simple and complex forms of religion combined in Hinduism, a prime example of a mixed form of religion. Regarding the higher philosophical principles that form its basis, it is complex. The Veda, Upanishads, Bhagvad Gita, and other of its sacred texts. a high level of sophistication.