The new research method for religion initially focused on religious scholars. Their achievements, such as Christian theology and Buddhist studies, are very detailed in their exposition and expression of the principles of a religion that each person believes in, but their shortcomings lie in this; Because (1) what they are studying is only one religion, how can the results of their research generalize various religions in the world. （2） Their standpoint is that they are followers of a religion, so their opinions naturally lean towards their own religion, and what they worship is God, while what other religions worship is outside the scope of God; One's own religious behavior is genuine, while the religious behavior of others is denounced as magic and superstition. So strictly speaking, the study of religion by religious scholars is not really about studying 'religion', but about elucidating the 'one religion' they believe in. Because this type of research is not appropriate, philosophers came out to undertake this kind of work. They surveyed the contents of various religions with an unbiased perspective, and discussed the philosophical significance of various doctrines; This is their great contribution. But this kind of work can only solve a part of religious research, and there is still a part that cannot be solved, because (1) what is studied in philosophy is only the doctrines with philosophical significance; （2） Its scope is limited to developed religions. The research on various higher religions such as Buddhism, Hui, Christianity, etc. has achieved significant results, but the nature and origin of "religion" as a whole are still not fully understood. This is because there are various low religions without philosophical significance, commonly referred to as superstitions and magic, which have not yet been noticed. This lower or primitive religion exists among the culturally backward people, commonly referred to as the ignorant classes of barbaric and civilized nations; And this material is familiar to cultural anthropologists, so anthropologists are responsible for this work. The study of religion in anthropology first formulates a hypothesis that the elements and origins of religion can also be found in lower religions, because lower religions are closer to their origins and their content is relatively simple, making it easier to discover their elements. The so-called elements and origins cannot be said to be extreme or absolute, because material science cannot yet delve into the specific elements and origins of material poles, and spiritual science cannot have such extravagant hopes. As long as it can find relatively valuable explanations within the possible range, it is enough. If it only deduces facts on speculation, it will be detached from the nature of science. Anthropological research on primitive religions may never be able to find the "most primitive" origins and "simplest" elements; But there is always hope to know a little about the origin and elements of the ordinary meaning. This can be said to be a new method for studying religion. But anthropologists' research on primitive religions is not so much about completing religious studies, but rather about studying primitive cultures. Because the root of human culture lies in the human soul; The manifestation of the soul in civilized society has many aspects, besides religion, there are also philosophy and science. In primitive society, only religion is the most prominent aspect, and the ideas of philosophy and science are still in their infancy and within the scope of religion. So to understand primitive psychology, one must explore primitive religion. If we want to know the early cosmology of humanity, we only need to explore their religion; If we want to know their explanation of the natural world, we only need to inquire about their beliefs; If we want to understand various events in society such as theocracy, patrilineal system, production, death, marriage, rituals of battle, customs of farming, hunting, animal husbandry, clothing, food, shelter, etc., we can refer to primitive religions for explanation. Due to the above two purposes, the study of primitive religions has become an extremely important part of cultural anthropology. Many anthropologists specialize in this field of work. Many masterpieces of this kind have also emerged in anthropological works. A lot of facts about primitive religion have been collected, and many doctrines have emerged. Although this kind of knowledge cannot be said to be completely accurate, it can be said to provide some comfort to human curiosity. There are many definitions of religion, and each researcher determines them based on the elements of their own religion. The most commonly adopted theories are E.B. Tylor and Frazer. Taylor said that the minimum definition of religion is' the belief in spiritual beings'. The advantage of this statement is that it presents both the attitude of religion and the objects of religion. Its disadvantage is that it only focuses on faith and neglects religious practices. Because in primitive religions, religious behavior, namely ritual, was also extremely important. (2) The existence of elves is still limited and cannot fully summarize the objects of faith. Fraser's definition states that religion is "the process of reconciling the superhuman powers that govern nature and human life. His term 'authority' refers to conscious or personal agents. The advantage of this statement lies in improving the aspect and proposing worship as an element of religious attitude. The disadvantage is that: (1) religious objects are regarded as personified objects, so anything that is not personified but also believed by the original person to have mysterious power is excluded from this definition. (2) The worship of those with superhuman powers is considered a religious phenomenon, but in reality, the original humans only used equal treatment in contracts with some elves or even used high-pressure intimidation methods. These facts are excluded from the scope of religion and are sent into magic, which is too vague. The above two definitions will be further elaborated in the following text, and there is no need to elaborate on them. Here is a more appropriate definition. Marett (R.R.) believed that the object of religion is best described as "the sacred", and the attitude of religion is to believe that this "sacred thing" can affect the happiness of a group or individual, thus expressing such emotions, thoughts, and behaviors externally. The term 'sacred' has a broad scope and can encompass all superhuman, non superhuman, elf or non elf, religious or magical phenomena. The so-called 'sacred' nature is: (1) what is sacred is forbidden, and in primitive society there were often so-called 'dabu' or 'taboo'. The meaning of the word 'something attached to religion' is somewhat similar to that of 'sacred'. It means to avoid certain mysterious things, as offenders will encounter misfortune. (2) What is sacred is mysterious. In the view of primitive ethnic groups, strange, unexpected, and incredible phenomena often have sacred significance. (3) What is sacred is secret. All sacred things should be kept secret, such as restrictions on minors and women, who are not allowed to hear or participate. (4) What is sacred is capable (potent). Most sacred things have strange abilities, not only elves, but also a single mysterious force called 'Mana' can produce incredible phenomena. (5) What is sacred is flexibility (aninate). Sacred things are conscious or have a personality, just like having life. (6) The sacred is the ancient. Things that have been passed down in ancient times often have sacred meanings, such as religious rituals, divine objects, etc., all of which have antiquity, and ghosts from ancient times are also easy objects of worship. The external conditions for the occurrence of religion are beyond the mysterious world of religious magic and the natural material world, in which only material knowledge is needed to mechanically deal with things, so life is very ordinary and predictable. In our civilized world, this situation is not entirely absent in primitive humans; However, the natural and ordinary world of primitive humans is relatively narrow compared to ours. Primitive people are very calm and thoughtless in this situation, just like a child. Unfortunately, primitive life lacks security and crises occur frequently, causing them to suffer from sleepless nights. Hunger, disease, and war are all crises, and life and death are also crises. Even marriage and adulthood, because they are changes in life, also have dangerous elements. In terms of psychological state, crisis is when a person is exhausted from their intelligence and strength, and suddenly enters a world that cannot be understood from a familiar situation; In that incomprehensible world, humans cannot cope with it in ordinary ways and feel fear and pain. Humans do not seek crisis, they still try their best to avoid it. Crisis comes to find people on its own, the weak surrender when they see it, the strong try to deal with it, and religion arises from dealing with crises, so crisis is the first condition of religion. Religion has sociality and cannot be established without society. It is composed of society and meets the needs of the majority of people in society. It is also inherited and can be passed down from generation to generation. In primitive society, religious thoughts and behaviors were all encompassed within customs. Not a personal event. The religious ideas of primitive people, such as "If everyone hears thunder, he must be alive", "I wander in my dreams, but others say my body sleeps here. So I must have a soul", "People say my appearance is similar to the shadow in the water, but then the shadow must be another reincarnation", these ideas are definitely not original creations of one person, but have been proven by the consensus of most people, and must have been evolved over a long period of time. So religion is a product of society, and its second condition is society. Another viewpoint can also prove this statement. The attitude of the community has a great impact on individuals. Individuals are influenced by the attitude of the community among the masses, and their emotions are easily aroused. They often unconsciously accept mysterious thoughts and thus work together to make religious actions. Although this statement is peculiar, it is not without reason. There is a school of scholars who strongly advocate this statement, believing that it is the only reason for the occurrence of religion, and at least it can prove that society is a condition for the occurrence of religion. The internal conditions for the occurrence of religion refer to one aspect of the human psyche. Religious behavior is due to faith. The occurrence of faith must be due to some special psychological state. What exactly is this special psychological state? This question is about the origin of religion. There are many answers to this question, each claiming to be the only correct truth, but in fact, they are all one-sided observations with their own contributions. Based on the conclusions drawn from various sources, although it cannot be said to be the final solution to the origin of religion, it can at least be said to have provided a rough idea. Now let's briefly summarize the content of each statement: Religion originates from the doctrine of fear of natural forces, which has existed for a long time. For example, Lucretius of Rome said, "Fear caused the first gods." He believed that humans were very afraid of the powerful forces around them and worshiped them out of fear. For example, Hume in modern times also agrees with this statement, believing that humans, due to fear of the forces of nature and attributing natural phenomena to the power of God, worship God and seek his assistance. This is a very common opinion, although not very precise, but the fear of the forces of nature is indeed a part of the reason for the occurrence of religion. The reason for the emergence of religion based on the concept of "mysterious power" is the doctrine advocated by King. This theory suggests that primitive people initially felt as if there was a "something" or mysterious power in their hearts, unable to understand what it was, and only feeling scared. Later on, Fang gradually attached the mysterious power to the natural world, thus anthropomorphizing it and becoming an object of worship. Similar to the above, there is the 'great terror' of Giddings