Spiritual Foundations, Mysticism, and Philosophy of Japan
A journey into Japan's unwritten history, where a mysterious past shaped a spiritual identity rooted in a profound acceptance of the unknown.
Japan's unique geography forged a culture of patience and adaptability, where harmony and a deep spiritual connection to nature shaped society, from its daily life to its martial arts.
Exploring the practices and beliefs that shaped Japanese culture, martial arts, and the path of personal growth
1 | Japanese Mythology
2 | Shintō
Japan's history, marked by a rhythm of isolation and selective adoption, forged a nation that adapts to change without losing its core identity.
Japan's layered spiritual landscape, a blend of Shinto, Buddhism, Confucianism and more, created a unique culture that finds the sacred in nature and a framework for harmony.
Japan's martial arts, a holistic reflection of its people's history and philosophy, where physical skill is deeply intertwined with spiritual principles and way of life.
Ninjutsu, an embodied reflection of Japanese culture, with its core principles rooted in centuries of adaptation to nature and social intelligence
3 | Buddhism
4 | Taoism
5 | Confucianism
6 | Vedic Influence
Spiritual Background →
ウィンブルドンの武神館武道
1 | Japanese Mythology
As we traced the earliest whispers of human settlement and culture in Japan, a land shaped by mountains, rivers, and the vast ocean, we begin to sense how mythology emerged not merely as story, but as a map for understanding existence. In the Jomon period, before written records, humans were already weaving meaning from their surroundings, from the rhythm of the sea to the shadow of the forests. It is within this context that the myths of Japan—codified later in the Kojiki and Nihon Shoki—must be approached not as fanciful tales, but as reflections of a people trying to locate themselves within the vast unknown.
The figures of Izanagi and Izanami, whose union is said to have birthed the islands of Japan, embody more than creation—they encode an understanding of life, death, and the flow of energy that threads through the natural world. Amaterasu, the sun goddess, is not merely a deity to be worshiped; she is a symbol of illumination, guiding both the physical and moral compass of the culture. The myths, layered and often paradoxical, speak to a civilization constantly negotiating with the invisible forces that shaped its environment. These early narratives established principles that would echo through every aspect of Japanese life. They informed the rituals, the approach to nature, the sense of hierarchy, and, crucially, the early spiritual and martial practices.
By observing these myths, we see the origin of a worldview that would later intertwine seamlessly with Shintoism and the esoteric influences of Taoism, Vedism, and Buddhism, forming a multi-layered spiritual framework. It is here, in the fertile intersection of the human quest for understanding and the natural world, that the seeds of what would eventually become ninjutsu philosophy and the martial arts mindset were planted. The myths are less about heroism or victory, and more about alignment—with nature, with others, and with the self.
They invite reflection, not conquest. For those exploring the practice of Bujinkan in London today, these myths are not distant artifacts; they are living principles guiding movement, focus, and ethical discernment (see our About Our Dojo for more). Understanding mythology in this way requires humility. The narratives are deliberately enigmatic, resisting oversimplification, and urging the reader to engage with ambiguity as a skill, much like a martial artist learning to navigate both the seen and unseen elements of a conflict. By tracing these myths alongside the anthropological roots we examined, we begin to see a continuous evolution: from human survival, to cultural identity, to spiritual insight, and finally, to practical embodiment in movement, ethics, and awareness.
2 | Shintō
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Shinto is not a religion in the Western sense; it has no single founder, no codified scripture, and no rigid theological system. It is, instead, a living framework of perception and practice, a way of seeing the world as alive with spirits—kami. These kami are not distant deities to be worshiped from afar. They are immanent, flowing through rivers, rocks, trees, mountains, storms, and even human acts. Shinto is the consciousness of the natural and social environment as infused with sacred energy.
The essence of Shinto can be understood through three interlocking principles: purity, harmony, and reverence for life. Purity, or harae, is not moralistic but practical: it maintains a balance between humans and the world around them. Ritual purification—washing hands, rinsing the mouth, circling sacred sites—is a recognition that life is energetic and relational; a body and mind in harmony with the kami are capable of perceiving the deeper currents of reality.
Shinto’s anthropological roots stretch back to Japan’s Jōmon period (c. 14,000–300 BCE). Early hunter-gatherer societies practiced animism: ritualistic attention to natural features that sustained life. Sacred groves, mountain shrines, and river offerings were ways of acknowledging the forces that shaped survival. Over time, these localized practices became codified into communal shrines and festivals (matsuri), but the underlying principle remained: life is animated by spirits, and humans exist in a continuous dialogue with them.
Central to Shinto is the concept of kami, which resists direct translation. Kami are at once spirit, energy, and archetype. They are both specific—such as a deity of a particular mountain—and universal, representing forces of growth, change, and fertility. Unlike Western gods, they do not impose commandments. Instead, they invite recognition and alignment. This reflects a deeply ecological worldview: human action is meaningful not in isolation but as part of a web of life. Respecting the kami is respecting the structural harmony of the natural world. Shinto is also fundamentally relational and seasonal.
Festivals mark planting and harvest, life transitions, and historical memory. Every festival, dance, or ritual is a form of dialogue with the unseen, a continuous calibration of the human and natural realms. Shinto’s attention to aesthetics—the design of shrines, the placement of torii gates, the careful attention to flowing water and pathways—reinforces mindfulness, teaching that perception itself is a form of spiritual practice. Shinto, therefore, is not passive devotion; it is an active, perceptual, and ethical orientation. The practice cultivates attentiveness, sensitivity to timing and rhythm, and responsiveness to circumstance. Every movement, every decision, every interaction can resonate with the vitality of the world. These qualities are encoded culturally, embedded in Japanese art, architecture, and social ritual.
Shinto is as deep as the bottom of the essence of Japanese nature. While it is said that Shinto can only be practiced by native Japanese people and in the land of Japan, its value is of immense importance in understanding Japanese arts, and martial arts for that matter, especially the Bujinkan, since it is so deeply embedded into the value of integrating multiple areas of life, culture, and wisdom. Just as the Japanese intertwine Shinto with Buddhism, Taoism, and other practices freely, the ability of the ninja to make use of whatever is available—without sectarian restrictions and always in tune with nature—is the embodiment of these values. This is what the Bujinkan also tries to transmit, and what we aim to pass on at our Bujinkan Dharma Dōjō London in Wimbledon, with a genuine and honest heart.
3 | Buddhism
Having explored the living, immanent world of Shinto, we now turn to Buddhism, which arrived in Japan around the sixth century via Korea and China. Its introduction did not merely bring new doctrines but entire systems of meditation, ritual, and ethical practice. Where Shinto grounds attention in the natural and tangible world, Buddhism provides a structured lens for understanding consciousness, suffering, and the pathways toward mastery of mind and body. In Japan, Buddhism did not exist in isolation; it gradually syncretized with Shinto, producing a layered cultural ecosystem in which kami and Buddhas coexisted across shrines, temples, and daily life.
For martial artists, this synthesis is deeply relevant, because the techniques and training regimens were shaped not only by physical efficiency but by the mental and spiritual rigor that Buddhism encourages. Globally, Buddhism manifests in three primary traditions. Theravāda, often called the “Doctrine of the Elders,” emphasizes insight meditation, ethical conduct, and the direct realization of impermanence and suffering. While it never dominated Japanese practice, its ideas filtered indirectly through texts and monastic exchanges, influencing contemplative approaches and mental discipline. Mahayana, the “Great Vehicle,” became the backbone of Japanese Buddhism. It introduced the ideal of the bodhisattva, one who cultivates enlightenment for the benefit of all, and includes schools such as Zen, Pure Land, and Nichiren.
These traditions shaped the Japanese understanding of focus, discipline, and ethical mindfulness, qualities later absorbed by martial practitioners. Vajrayana, the esoteric or “Diamond Vehicle,” arrived in Japan as Mikkyo. Within Shingon and Tendai traditions, Mikkyo integrates body, breath, and energy into complex symbolic practices, cultivating a subtle awareness of movement, perception, and intention. For martial artists, this awareness is crucial: it transforms technique from mechanical execution into a layered experience where each gesture carries physical, cognitive, and energetic dimensions.
As part of the Bujinkan fundamental pillars, the “Ten (Spiritual), Chi (Martial), Jin (Medical)” foundation places the spiritual dimension first in the progression, and this is what we aim to curate carefully in our Bujinkan London dojo. Thanks to our premises, we are embedded into the foundation of such processes, and we take meticulous care in passing on the knowledge we have acquired over time with a humble spirit. This aspect of training is extremely important because it serves to clarify the mind, appease the heart, and expand wisdom, helping practitioners become more enlightened, peaceful, and aware human beings. It supports emotional, mental, and internal clarity, fostering overall well-being and grounding the martial journey in deep understanding.
The practical influence of Buddhism in Japan is pervasive. It informs the disciplined repetition of forms, the ethical framework guiding interpersonal conduct, the meditative quality of breathing during training, and the attentive cultivation of timing and flow. The esoteric dimension, especially within Mikkyo, demonstrates that even ritualized or symbolic actions can translate directly into martial practice, enhancing body-mind coordination, presence, and awareness. Understanding these foundations allows a martial artist to appreciate that technique alone is insufficient; the practice is also a dialogue between body, mind, history, and spirit.
In the next part, we will explore Shugendō and esoteric mountain practices, traditions that fuse Shinto, Buddhism, and local folk beliefs into a rigorous path of embodied understanding. These practices deepen the connection between spiritual cultivation and martial philosophy, revealing how Japan’s landscapes, both physical and cultural, shape the way movement, perception, and intention are interwoven.
5 | Confucianism
4 | Taoism
When we speak of Japanese spiritual culture, the dominant names—Shinto and Buddhism—easily come to mind. Yet beneath the surface, Taoism quietly flows, shaping ideas, rituals, and even martial practices in ways that are often invisible to the casual observer. Arriving from China around the 6th and 7th centuries, Taoism never established large organized institutions in Japan, but its philosophical and ritualistic essence embedded itself into the foundations of Japanese life.
At its core, Taoism teaches harmony with the natural order—the Tao—as well as the balance of opposing forces, expressed as yin and yang, and the dynamic interplay of the Five Elements (Wu Xing). In Japan, these concepts merged with indigenous Shinto beliefs and later with Buddhist teachings, creating a subtle but powerful influence. The practical manifestation of Taoism was less about dogma and more about guiding daily life, ritual, and energy awareness.
One of the clearest examples of Taoism’s imprint is Onmyōdō, the esoteric practice of divination, calendar-making, and spiritual protection. Onmyōji—practitioners of this tradition—advised emperors, conducted purification rituals, and used Taoist cosmology to balance unseen forces in both nature and society. They applied the principles of yin and yang and the Five Elements not merely as theoretical ideas but as living, actionable guidance to harmonize human activities with the world around them. In the realm of martial arts, Taoist influence is often subtle but profound.
Concepts such as the flow of internal energy, proper alignment, and harmonizing movement with natural forces find echoes in Japanese internal martial disciplines. While the techniques were filtered through Shinto sensibilities and Buddhist meditative practices, the Taoist undercurrent provided a philosophical lens for understanding energy (ki) beyond the purely physical. This is particularly relevant for practitioners of arts like the Bujinkan, where internal development, awareness, and flow are inseparable from the external movements.
It's profound understanding make Taoism extremely essential in traditional eastern martial arts, but especially for the Bujinkan due to its multi-faceted eclectic nature. The ability to forecast the weather or understand the courses and recourses of events is essential in mere martial terms, to predict and set strategies for combat scenarios and survival. Although Buddhism also offers such resources, Taoism does it in its own manner. Especially, its widely known healing principles that are the foundation for traditional Chinese and Japanese medicine and more, provide the fundamental understanding of medical practice, making our Amatsu traditional Japanese medicine so important in the Bujinkan, which we integrate in our Bujinkan dojo in Wimbledon as an integrative part of our ninjutsu training.
Understanding Taoism in Japan is, therefore, not merely a historical exercise—it is an invitation to perceive the subtle currents that guide movement, thought, and spiritual awareness. From Onmyōdō rituals to the flowing practices of martial arts, Taoist principles provide a quiet, guiding thread in the tapestry of Japanese culture, one that continues to enrich the practice of those who look deeply, observe carefully, and train with humility and attention.
While Taoism flowed quietly through Japanese spiritual and martial culture, Confucianism provided structure, hierarchy, and moral guidance. Introduced to Japan from China around the 5th and 6th centuries, Confucian thought became particularly influential during the Edo period (1603–1868), shaping governance, education, and the warrior class. Its emphasis on duty, loyalty, filial piety, and ethical conduct resonated deeply with the samurai, who sought a framework for both personal discipline and social responsibility. Unlike the mystical and energy-focused Taoist teachings,
Confucianism offered practical guidance for everyday behavior and strategic thought. It reinforced respect for hierarchy, responsibility toward one’s lord and community, and the cultivation of virtue—qualities that were inseparable from martial life. Samurai were expected not only to master combat techniques but also to embody a moral and intellectual discipline. Knowledge of Confucian principles became a requirement, forming the ethical backbone of the warrior’s character and decision-making. In martial arts, Confucian values subtly shape training attitudes and dojo culture.
Respect for teachers, peers, and tradition, as well as the careful balancing of ambition with humility, can all be traced to these philosophical roots. In Bujinkan practice, this ethical awareness complements physical technique and internal development, creating a holistic path that nurtures both skill and integrity. While Confucianism never became a spiritual or religious system in the same way as Shinto or Buddhism, its influence was essential in creating a disciplined, morally coherent framework for warriors. For modern practitioners exploring Bujinkan in London, understanding Confucian values deepens the connection to historical samurai culture and highlights the subtle interplay between ethics, personal growth, and martial mastery.
The spiritual tapestry of Japan is often viewed through the lens of Shinto, Buddhism, and Taoist influences, but woven into its very fabric are subtler threads originating from early Indian spiritual thought. While Vedism itself did not arrive in Japan, its philosophical and ritual innovations traveled indirectly, carried primarily through the currents of Mahayana Buddhism and the esoteric practices that emerged from it.
Mahayana Buddhism, arriving from China via the Silk Road, brought not only doctrinal teachings but also a complex ritual and meditative vocabulary deeply infused with Indian Tantric elements. These Tantric systems—rich in mandalas, mudras, and mantra recitation—originated in the esoteric practices of India, designed to harmonize the practitioner’s mind, body, and energy with cosmic principles. In Japan, these practices crystallized into the Shingon school and the Mikkyō tradition. Shingon, founded by Kūkai in the early 9th century, explicitly traced its lineage to Indian masters such as Vajrabodhi and Amoghavajra, emphasizing the precise cultivation of internal energy, visualization techniques, and ritualized forms to transform perception and access higher states of consciousness.
Mikkyō, encompassing esoteric methods across several Japanese schools, expanded these principles into practical disciplines, linking spiritual cultivation to everyday action. Its teachings stress the interpenetration of the sacred and the mundane, making knowledge of subtle energies, elemental correspondences, and ritual timing essential. This alignment between cosmic patterns and human activity echoes Indian Tantric thought, where understanding the microcosm-macrocosm relationship is foundational. These imported Indian concepts are not merely philosophical curiosities in Japan—they underpin core practices in traditional martial arts, particularly the Bujinkan.
What is important to note is that Kūkai transmitted his Buddhist teachings through the art of calligraphy, which held an extremely profound role in ancient Chinese and Japanese mystical practices. Hatsumi’s consistent practice of pausing his training at the height of class to create calligraphy paintings is a striking continuation of this tradition. While the reasons for his actions are open to interpretation, the significance of calligraphy in transmitting esoteric Buddhism, particularly Mikkyō as brought by Kūkai, is highly relevant to Bujinkan training. Mikkyō represents the core spiritual expression of the Bujinkan, and its connection to calligraphy is nearly inseparable. Hatsumi himself states in his book Japanese Sword Fighting (available through our recommended books here) that skill in calligraphy was one of the fundamental requirements of the samurai. With no intention of emulating Hatsumi, but simply as a quiet attempt to receive and learn from his unspoken teachings, we offer our students free Shodō calligraphy paintings created during class at our Bujinkan dojo in Wimbledon, as part of our giving and learning practice—a gentle gesture, guided by the intent to reflect his subtle lessons and learn as we share. The esoteric frameworks inherited from Indian Tantric Buddhism provide a conceptual lens for interpreting other arts, and even the application of Amatsu medicine. The depth of this influence is rarely articulated in modern explanations.
Beyond the visible rituals and ceremonies, Indian esoteric thought contributed to the Japanese understanding of internal energy (ki), the structuring of complex meditative practices, and even the moral-ethical grounding of samurai conduct. The synthesis is subtle but profound: a lineage of thought, stretching from the forests of ancient India through the monasteries of Tang China, finally taking root in Japan, shaping the intellectual and spiritual matrix of its martial and contemplative traditions. Understanding this lineage is crucial for anyone approaching traditional Japanese martial arts with seriousness. It frames not just the techniques but the ethical, energetic, and spiritual dimensions of practice. Mahayana and esoteric Buddhism are living vessels for Indian spiritual insight, and through Shingon and Mikkyō, those insights remain active, guiding the practitioner in both comprehension and application of profound, centuries-old wisdom.
6 | Vedic Influence
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