Japan's exploration of Shinto reaches its conclusion. Previous installments examined how Shinto regarded nature as sacred and how its spirituality supported community life through shrines and festivals. The final question remains: How did a religion that revered nature become an ideology of the modern state, and how did community spirituality merge with state power? This question extends beyond Japan; it is a universal inquiry faced by all religions throughout history, illustrating the significant lessons of civilization when spirituality intersects with power.
Shinto was not originally a doctrine-driven religion. It lacked absolute scriptures or a founder. Instead, it was a life philosophy that naturally developed around reverence for mountains, forests, rivers, seas, winds, suns, ancestors, and villages. The Japanese referred to this as the world of "kami" (神). Kami were not absolute deities ruling over humans but rather sacred beings residing in life and nature. Thus, Shinto functioned for a long time as a philosophy that respected nature and connected communities.
The arrival of Buddhism in Japan during the 6th century marked the beginning of a new transformation. Initially, there were conflicts, but over time, the Japanese chose to harmonize the two traditions rather than oppose them, a phenomenon commonly known as Shinbutsu Shugo (神仏習合). Gods were understood as different manifestations of Buddha, and temples and shrines coexisted in the same spaces. When a child was born, they received blessings at a shrine, and Buddhist funerals were held when someone died. This reflected the Japanese cultural emphasis on harmony in life over doctrinal consistency.
However, the Meiji Restoration in the late 19th century fundamentally altered Japanese society. New leaders aimed to end feudal order and build a modern state, necessitating a spiritual focal point to unify the populace. Shinto was chosen for this role. Originally a life-centered religion, Shinto was restructured into a state-managed system, and the emperor was elevated from a mere monarch to a sacred center of the nation.
In this process, Shinto began to take on a different character. Shrines became symbols of state authority rather than just community centers, and education and rituals shifted to emphasize loyalty and sacrifice. The focus on nature gradually turned toward the state, and dedication to the community expanded into dedication to the nation. A structure emerged where the state utilized religion rather than the other way around.
Of course, Japan's modernization had positive aspects. The rapid development of industry, education, administration, and military systems aimed at creating a nation on par with Western powers is noteworthy in world history. However, when the goals of state growth and national unity merged with religion, the resulting power could easily transform into an absolute force that allowed little room for criticism. History has repeatedly shown such patterns across various civilizations.
Entering the 20th century, Japan embarked on a path of imperialism. State Shinto gradually became an ideological foundation justifying nationalism and militarism. Pilgrimages to shrines became acts of loyalty to the state, and loyalty to the emperor was sometimes viewed as a sacred duty beyond political obligation. The spirituality that once taught humility before nature became intertwined with a logic demanding absolute obedience to the state, causing Shinto to lose much of its original purity.
This point requires a sober reflection from today's perspective. Equating Shinto itself with militarism is incorrect, just as is ignoring historical responsibility. Religion is fundamentally a spiritual culture that enriches human life, but when power exploits it for political purposes, entirely different outcomes can arise. The critical factor is not the name of the religion but how it intertwines with power.
The defeat in World War II brought a significant turning point for Japanese society. After the war, the state Shinto system was dismantled, and Shinto was separated from the state once again. The emperor was no longer viewed as a divine being but rather as a symbolic figure. This process allowed Japanese society to redefine the relationship between religion and the state.
Today, the reasons Japanese people visit shrines differ significantly from the past. They visit shrines for the first prayer of the year, to wish for their children's health, and to commemorate important life events such as weddings and graduations. This reflects a cultural practice focused more on family, community, and personal peace than on loyalty to the state. Shinto has returned to being a spirituality embedded in daily life.
However, history should not be easily forgotten. We must remember that even beautiful traditions can transform when combined with power, and that spirituality should always operate in a way that protects human freedom and conscience. The moment reverence for nature shifts into a logic that oppresses humanity, religion loses its original purpose.
At this juncture, we must return to nature. The starting point of spirituality is neither the state nor power, but rather awe toward the order of mountains, rivers, forests, seas, seasons, life, and the universe surrounding humanity. This was the essence that Shinto initially revealed to us.
This perspective resonates deeply with the natural spirituality emphasized by Korean thinker Yoo Young-mo. He understood humans not as rulers over nature but as beings breathing alongside cosmic life. He viewed all creation as filled with God's life and regarded nature not merely as material but as a manifestation of sacred life. This line of thought intersects with the spirit of reverence for nature inherent in Shinto while advancing toward a universal spirituality that does not absolutize any specific nation or power.
Shinto underwent a significant transformation after the war. The state could no longer use Shinto as an ideological tool, and shrines returned to being spaces within local communities. Today, many Japanese do not actively identify as followers of a specific religion, yet they visit shrines at the New Year, pray for their children's growth and health, and commemorate significant life events there. This reflects a cultural practice rather than a religious one, focusing on life rituals rather than doctrines.
This phenomenon illustrates that the Japanese view of religion is not contradictory but rather a practice-centered culture. People visit shrines at the start of life, celebrate weddings in various forms, and often follow Buddhist customs for funerals. While this may seem inconsistent by Western standards, Japanese society has naturally accepted this coexistence over the years. This results from understanding religion not as a competitive entity but as a cultural asset that enriches life.
At this point, we are reminded of Yoo Young-mo. He viewed nature not as something for humans to exploit but as a sacred world infused with God's life. He believed that mountains, fields, trees, winds, rivers, and seas all contain the order of life, and that humans must live humbly within that order. This worldview resonates with the spirit of reverence for nature found in Shinto. However, Yoo Young-mo's thought goes further, seeking to expand reverence for nature into love for all humanity and life.
Some cultural historians note that Kyushu, Japan's southernmost island, symbolizes "nine provinces," with the number nine representing completion and fullness in East Asian tradition. In this context, some interpret the 81 characters of Cheonbugyeong, our indigenous thought, as a cultural and symbolic connection to the significance of nine.
However, it is essential to distinguish that such connections fall within the realm of symbolic and cultural interpretation rather than established historical or religious doctrine. The key point is not the number itself but the shared way of thinking across various East Asian cultures that sought to express the order of nature and the universe through numerical symbolism.
The most significant question Shinto poses to us today is not about religion but about civilization. How will humanity relate to nature? Since the Industrial Revolution, humanity has become accustomed to viewing nature as a target for conquest. While achieving remarkable economic growth, we have also inherited the immense challenges of climate change and ecological destruction. Now, we need a philosophy of coexistence, not just growth.
In this regard, the spirit of reverence for nature in Shinto has implications for modern civilization. While there is no need to adopt Shinto as it is, the historical distortions shown by modern state Shinto remain a clear lesson. However, a culture that respects nature, values community, and commemorates significant life moments with gratitude and moderation can serve as a source of reflection for us today.
Korea has also maintained community cultures such as mountain deity worship, Dangsanje, Seonghwangje, and communal labor traditions for many years. Although many traditions have weakened amid rapid industrialization and urbanization, their spirit has not entirely vanished. The future will require wisdom not to restore traditions as they were but to modernize the values of life and community embedded within them.
Ultimately, the core message of the three-part series on Shinto can be summarized in three points. First, nature is not a domain for human domination but a foundation for living together. Second, community is not sustained solely through competition but through rituals, memory, gratitude, and sharing. Third, any spirituality that becomes a tool of power loses its original purity.
We must learn from the light of Shinto while guarding against its shadows. Love nature without idolizing it, respect tradition without succumbing to exclusionary nationalism, and protect community without losing human freedom and dignity. This is the wisdom that East Asian civilization has accumulated over the years and a value that humanity must reaffirm today.
Truth begins with reverence for nature, justice grows from responsibility to the community, and freedom is only fulfilled when it respects conscience and life. The long journey of Shinto ultimately reminds us all of this ancient truth. This is the final message the three-part series on the Spiritual Essence of Asia aims to convey to its readers.
* This article has been translated by AI.
Copyright ⓒ Aju Press All rights reserved.