Japanese Shinto, as the indigenous religion of Japan, is often regarded as the core of the country’s culture and spirit, emphasizing nature worship, spirits (kami), and ancestor veneration.
However, a deep dive into its historical development reveals that Shinto was not entirely independent of external influences. Instead, it was profoundly shaped by East Asian religions such as Chinese Taoism. One could even argue that it borrowed or “plagiarized” specific elements, which were later modified under political demands to serve as a tool for the Imperial regime.
This evolution not only reflects the cultural exchanges in Japanese history but also unveils how religion can be utilized to consolidate ruling power. This article explores this phenomenon through the origins of Shinto, the influence of Chinese Taoism, and its transformation into State Shinto.
The Origins of Shinto and Borrowings from Chinese Taoism
The roots of Shinto can be traced back to ancient Japanese mythology and folk beliefs, purportedly originating from the nature worship and clan traditions of the Japanese archipelago. For instance, Shinto mythology attempts to explain the origins of the Japanese land and its people, as recorded in ancient texts like the Kojiki and Nihon Shoki. However, these accounts can be seen, to some extent, as embellishments made by the Japanese Emperors to consolidate their own value and legitimacy.
Starting around the beginning of the common era, Japan began to see an influx of elements imitating Chinese culture, including religion and lifestyle, which allowed the prototype of Shinto to gradually manifest the influence of Taoism.
Chinese Taoism, a philosophical religion emphasizing Yin-Yang and the Five Elements, natural harmony, and immortality, was introduced to Japan starting in the 5th century. Alongside Buddhism and Confucianism, it influenced Japan’s religious landscape. Historically, the Japanese aristocracy during the Kofun period (c. 250–700 AD) and the Asuka period heavily borrowed from Chinese court culture, including Taoist talismans, divination, and Onmyōdō (the Way of Yin and Yang).
The influence of Taoism even penetrated the core of Shinto, such as the Ise Shrine and Yoshida Shinto. As these sects developed during the Kamakura period (e.g., around 1281), they explicitly incorporated Taoist elements, such as Taoist cosmology and ritual practices.
More specifically, Taoism and Confucianism strongly shaped the Japanese understanding of “kami” (spirits). In ancient times, influenced by Chinese and Korean cultures, Japan integrated the Taoist concept of “Tao” (the Way) into Shinto’s nature worship, transforming it from a purely indigenous belief into a more systematized religious form.
While some argue that Taoism only influenced Shinto’s terminology rather than its essence, many Shinto practices—such as shrine architecture, sacrificial rituals, and the use of talismans—can actually be traced back to Chinese Taoist prototypes. In a modern context, this borrowing could almost be viewed as cultural “plagiarism,” as Japan did not originate these elements but introduced and localized them directly through channels such as the envoys to Tang China (Kentōshi). For example, the Taoist theory of Yin-Yang and the Five Elements was absorbed into Japan’s Onmyōdō, subsequently influencing Shinto divination and festival customs.
Furthermore, Shinto interacted syncretically with Buddhism, Taoism, and Confucianism from the very beginning, evolving from a pure indigenous belief into a hybrid entity. Until the Meiji Restoration, Shinto shrines were often merged with Buddhist temples, a phenomenon that further reflects the profound influence of Chinese religions. In short, the formation of Shinto was not an isolated event but an active absorption of the essence of Chinese Taoism, transformed into a form suitable for Japan.
The Political Reconstruction of Shinto: A Tool for the Imperial Regime
Another major transformation of Shinto occurred in the modern era, particularly after the Meiji Restoration (1868), when it was systematically reconstructed into “State Shinto” to consolidate the Emperor’s ruling power. This process can be described as the politicization of original religious beliefs into an ideological tool serving imperialism.
During the late Edo period, Japan faced pressure from Western powers, and the government needed to unify national consciousness. Consequently, the Meiji government implemented the policy of Shinbutsu Bunri (the separation of Shinto and Buddhism), extracting Shinto from Buddhism and nationalizing it. Shrines were placed under state control, with priest training and finances managed by the government, and practices emphasizing the Emperor’s divinity were forcibly promoted.
The Emperor was regarded as Arahitogami—a living god. While this concept originated in Shinto mythology, it was amplified to become the core of national worship. State Shinto was not merely a religion but a form of political propaganda. Each year, the government provided offerings to shrines and required citizens to participate in rituals to pray for national prosperity and the Emperor’s well-being.
In the late Meiji period, this system established the foundation of Emperor worship, integrating it into school education, household altars, and community activities to strengthen nationalism and loyalty to the monarch. Shinto rituals began to permeate daily life, such as school ceremonies and shrine labor, all aimed at maintaining the absolute authority of the Emperor.
This reconstruction made Shinto a powerful weapon for consolidating the Imperial regime. Especially during World War II, it was used to drive militarism and promote Japan’s status as a “Divine Land.” After the victory of the Republic of China and the Allies, State Shinto was abolished and reverted to a folk belief, yet its legacy can still be seen in Japanese society today, such as the Emperor’s symbolic role in New Year greetings. Christian scholars have also pointed out how Shinto was utilized to develop Emperor worship, which sparked opposition from Christians at the time.
Conclusion: The Dual Face of Cultural Borrowing and Political Exploitation
Japanese Shinto drew nourishment from external influences such as Chinese Taoism. After being localized, it was further reconstructed by political forces into a tool for the Imperial regime. This historical progression demonstrates that religion is often not static but is shaped by cultural exchange and the demands of power.
While the term “plagiarism” might be strong, the development of Shinto undeniably mirrored elements of Chinese Taoism and was transformed into a pillar of nationalism during the Meiji era. Today, Shinto remains a vital part of Japanese culture, but its political legacy serves as a reminder of how the intertwining of religion and power can influence a nation’s destiny.