They are divided between the 37 Great Nats and all the rest (i.e., spirits of trees, water, etc.). Almost all of the 37 Great Nats were human beings who met violent deaths.They may thus also be called nat sein (lit. green spirits). The word 'sein', while meaning 'green', is being used to mean 'raw' in this context. There are however two types of nats in Burmese Buddhist belief.Nat spirits are termed lower nats or auk nats, whether named or unnamed, whereas ahtet nats or higher nat dewas inhabit the six heavens.Much like sainthood, nats can be designated for a variety of reasons, including those only known in certain regions in Burma.Nat worship is less common in urban areas than in rural areas, and is practised among ethnic minorities as well as in the mainstream Bamar society. It is however among the Buddhist Bamar that the most highly developed form of ceremony and ritual is seen.Every Burmese village has a nat sin which essentially serves as a shrine to the village guardian nat called the ywa saung nat.An offertory coconut is often hung on the main southeast post in the house, wearing a gaung baung (headdress) and surrounded by perfume, as an offering to the Min Mahagiri (Lord of the Great Mountain), also known as the ein dwin or ein saung (house guardian) nat.One may inherit a certain member or in some instances two of the 37 Nats as mi hsaing hpa hsaing (lit. mother's side, father's side) from one or both parents' side to worship depending on where their families originally come from. One also has a personal guardian spirit called ko saung nat.
Sammen med shamanisme og totemisme er animismen udbredt blandt de fleste naturfolk - jægere og samlere - før de stor kulturreligioner opstod sammen med oldtidens storbysamfund og nationer baseret på landbrugsproduktion af kornafgrøder.
Men den gennemsyrer stadig den japanske kultur og tænkemåde på en lang række livsområder, og den er blandt andet en af forudsætningerne for den fantastiske japanske havekultur som også har en kontinuert tradition der går over 1000 år tilbage.
Tænk bare på filmen "Min nabo Totoro":
Eller for den sags skyld Walt Disney klassiske tegnefilm.
This type is known as ordinal-linguistic personification, or OLP. An individual who experiences this will associate ordered sequences with various personalities. Ordered sequences may include numbers, letters, months and so on. For example, a person with OLP may look at the letter ‘A’ and think in his mind that ‘A’ is a rude letter. Personally, I think it’s rather amusingly self-deprecating – but that’s just me. Check out Seattle graphic designer, Jesse Jaren’s unique portrayal of ordinal-linguistic synesthesia (shown in the graphic below) in this entertaining and informative blog post. You’ll agree, it’s pretty awesome.
In addition to thinking that certain ordinal sequences have a personality, a synesthete may also imbue a personality within an object. While occurrences have been reported early on, this is a type of synesthesia that has only gained attention from researchers in recent years.
When "3" is a jerk and "E" is a king: personifying inanimate objects in synesthesia.
We report a case study of an individual (TE) for whom inanimate objects, such as letters, numbers, simple shapes, and even furniture, are experienced as having rich and detailed personalities. TE reports that her object-personality pairings are stable over time, occur independent of her intentions, and have been there for as long as she can remember. In these respects, her experiences are indicative of synesthesia. Here we show that TE's object-personality pairings are very consistent across test-retest, even for novel objects. A qualitative analysis of TE's personality descriptions revealed that her personifications are extremely detailed and multi-dimensional, and that her personifications of familiar and novel objects differ in specific ways. We also found that TE's eye movements can be biased by the emotional associations she has with letters and numbers. These findings demonstrate that synesthesia can involve complex semantic personifications, which can influence visual attention. Finally, we propose a neural model of normal personification and the unusual personifications that accompany object-personality synesthesia.