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No serious scholar of modern Japanese society should underrate the importance of the so-called new religions (shinkc shayd) for a n adequate understanding both of present-day social trends and of an historically relevant interpretation of the effects modernization has had on the attitudes of the Japanese populace to the outside world. Many writers are now aware of the significance of these religious mass-movements not only for an evaluation of the contemporary Japanese world-view, but also as a foundation for a cross-culturally valid theory of culture change. Yet, as Byron Earhart has pointed out, the study of Japanese new religions "is far behind comparable fields such as research on cargo cults" (Earhart 1971, pp. 375-385). Earhart indicated that one of the major reasons seems to be the difficulty of unravelling the complexities of the linguistic .and religious traditions of Japan (Earhart 1971, p. 377 and 378). This is certainly one of the greatest impediments for an adequate treatment of the subject. In contrast to the traditional areas of anthropological research where the historical depth of the culture under observation would mostly not surpass the timespan since the Western colonial and imperialistic penetration, scholars in areas of written civilizations that may span almost 2000 years of source-materials are confronted with a bewildering abundance of sound sources. I think the fact that Western scholarship on the Japanese new religions is still in its beginnings does not only derive from this difficulty of dealing with socio-cultural developments over long

Ideologies and new religious movements: The case of Shinreikyō and its doctrines in comparative perspective