I am an anthropologist (Ph.D. Cornell, 1973) with a background in philosophy (B.A. Michigan State, 1966). I am also the author of the chapter "Traditional Chinese Religion" in Ray Scupin, ed., Religion and Culture: An Anthropological Focus. Pearson, Prentice-Hall, 2nd ed. 2009. In the introduction to that chapter I write,

Turn back the clock a century. You have graduated from university and accepted a post with one of the great British trading companies that operate out of Hong Kong. To reach China from England, you must travel by ship. En route, your ship will stop in Italy, Egypt, India. Wherever it stops, you have a few days to explore the countryside and pursue your interest in comparative religion.

Italy is strange but also familiar. With its crucifixes, candles, incense, priestly vestments, carnivals and saints days, Italian Catholicism may seem a bit exotic. Still, it is Christianity, the most common form of religion in Europe. Its churches, priests and doctrines are not all that different from what you imagine when you think of religion in the West.

In Egypt you encounter Islam. Mosques replace churches. Friday not Sunday is the holy day, and religious images are forbidden. But Islam also has its saints and festivals. Islam is, like Christianity and Judaism, a religion of the Book. All three are monotheistic religions rooted in belief in one, transcendent God, who exists apart from his creation and reveals His will through prophets whose words are recorded in canonical, sacred texts: Torah for the Jews, the Bible for Christians, the Koran for Muslims. For believers in all three religions, their faith is the mark of membership in an exclusive religious community. 

In India you encounter Hinduism. Here, too, there are temples, rites, and festivals. The division between Brahmin and warrior castes recalls a familiar division between priestly and secular authorities. But instead of one God there are many—goddesses as well as gods, and a seemingly endless variety of both. Stranger still, devotion to one does not preclude the worship of others. Instead of one sacred Book, you find a seemingly endless list of scriptures, commentaries, folktales and myths. There are, to be sure, similarities between their content and what you find in the sacred Books of the monotheistic religions of Europe and the Middle East. There are, however, no rabbis, priests or judges with the power to determine which are canonical and which are not. 

You may note, too, that Hindu creation myths do not describe a singular event. Instead of a one, definitive pronouncement, "Let there be light," creation in Hindu thought is an endlessly repeated dream. Mystics of all schools seek to free themselves from the dream by losing their mortal selves in the great Self that is God. In this archetypically mystical religion, the mystic's search for that true Self has replaced submission to God's revealed Word . 

Then, at last, you arrive in China. Here, again, there are temples, rites and festivals; images like those of Catholic saints or Hindu gods and goddesses; fire, incense and offerings. When, however, you ask, "What is the religion of China?" you hear two surprising answers. Some say that China has three religions: Confucianism and Daoism, both indigenous to China, and Buddhism, imported from India. The other says that China has no religion. The three religions aren't religions at all, but schools of moral philosophy. The customs of the masses are only superstitious magic.

 If you live long enough—to the middle of the twentieth century—you will also hear some scholars say that there is, after all, one Chinese religion . It is not, however, a monotheistic religion; there is no single high God. Like Hinduism, Chinese religion is polytheistic and only in one of its many dimensions—the worship of ancestors—exclusive. But in contrast to Hinduism, there is no Creator who exists apart from His creation. The world does have an invisible dimension, the realm of spirits; all spirits—whether gods, ghosts, or ancestors—exist, like the human beings they resemble, inside the one, self-sustaining, natural order of things. 

 In Chinese religion, mysticism aims, not to escape from a world seen as a dream, i.e., as a snare and illusion, but instead to become one with the constantly changing cycles of Nature. Ritual is seen in functional terms, either as essential for maintaining social or cosmic order or, more pragmatically, as a means of achieving the long life, wealth and numerous descendants that define worldly success. 

You were asking for counterexamples. Chinese popular religion may just provide one. Yes, there is a belief in invisible, spiritual beings. But are they supermundane? In terms of traditional Chinese cosmology, they are part of the same, uncreated, self-sustaining universe as the human beings they resemble. They are, thus, no more supernatural than, for example, electrons and quarks in the cosmology of contemporary physics; they, too, are invisible but part of the natural universe as science conceives that universe. 

One could, of course, simply assert that the Yin world of Chinese spirits is supermundane vis-a-vis the mundane Yang world of visible human beings. There is, however, no more ground for this assertion than for the claim that invisible electrons or quarks exist in a separate world from that inhabited by visible human beings.