浅野和三郎と日本の心霊科学Turning Point of Japanese Spiritualism

In the late Edo period, the transformation of Kokugaku (National Learning) significantly evolved through Atsutane Hirata, eventually merging with multiple streams to become a large-scale spiritual movement; understanding this process deeply relates to the fundamental question of how Shinto acquired its spirituality. It goes without saying that spirituality was originally inherent in Shinto, but its systematic establishment occurred only from the modern era onwards.

Entering the Meiji era, in response to the movement to systematize State Shinto (国家神道) and Shrine Shinto (神社神道) through the government, numerous new religions emerged primarily in remote mountainous village areas. Eventually, however, with the emergence of Nao Deguchi and Onisaburo Deguchi, modern religion entered a new stage. Unlike traditional religions, the Omoto-kyo (大本教) was based on Nao Deguchi’s divine possession and oracles, yet it simultaneously experienced a significant influx of intellectuals and naval military personnel. This attracted suspicion from the government and later the army, leading to two major crackdowns. The main cause was Omoto’s promotion of perspectives differing from the emperor-worship mythology advocated by the state.

After the first suppression in 1921 during the Taisho period, Wasaburo Asano, the intellectual force behind Omoto’s rise, left the religion due to Onisaburo’s increasingly compliant attitude towards the establishment to preserve the organization. Interestingly, after his departure from Omoto, Asano eventually became known as the founder of Japanese spiritualism, advancing his research scientifically. Meanwhile, Omoto became conservative and family-centered due to Onisaburo’s compliant approach, and subsequently never regained its former influence.

Asano, who had separated from Omoto following the 1921 incident, decisively shifted towards the scientific exploration of spiritual phenomena. In 1923, just two years later, he founded the Shinrei Kagaku Kenkyukai (心霊科学研究会, Psychical Science Research Society) in Tokyo’s Hongo district and launched Japan’s first dedicated spiritual research journal, Shinrei Kenkyu (心霊研究), attracting significant attention. Asano, originally an English teacher, was proficient in languages and already deeply familiar with Western spiritualist thought. Therefore, while introducing and translating Western spiritualist research himself, he also conducted independent experiments. As a result, he became convinced that “the existence of spirits and communication with the afterlife could be scientifically demonstrated.” Asano’s endeavors marked the beginning of Japan’s modern psychical research movement. This greatly differentiated him from Onisaburo, who leaned towards political activity.

However, shortly after the society’s establishment, a critical event shaping pre-war Japan occurred—the Great Kanto Earthquake on September 1, 1923. This earthquake represented a pivotal turning point in Japan, initiating a period where reactionary ideologies prominent in the Taisho era declined, while the military gradually gained greater influence.

Due to the devastating impact of the Great Kanto Earthquake, publication of Shinrei Kenkyu ceased after only three issues. Following the earthquake, Asano changed his approach, conducting lectures and experiments in Osaka and Yokohama to promote psychical research. The journal was later resumed under new titles, Shinrei-kai (心霊界, Spirit World) and then Shinrei to Jinsei (心霊と人生, Spirits and Life), continuously featuring articles introducing and verifying spiritual phenomena.

Asano’s new direction broke away from the religious elements rooted in Omoto founders Nao Deguchi and Onisaburo Deguchi, pioneering a non-religious “psychical science” approach. This clearly illustrates the significant impact Asano had on modern Japan. As a respected intellectual and spiritual figure, Asano’s activities consistently attracted attention. His advocacy stimulated intellectual curiosity among the Japanese public, introducing society to an objective and fresh perspective on paranormal phenomena.

At the same time, Asano’s psychical research also extended internationally. In 1928, he participated as a Japanese representative, alongside Tomokichi Fukurai (福来友吉) in the Third Congress of the International Spiritualist Federation (ISF) held in London. Fukurai, a Tokyo Imperial University professor (present-day University of Tokyo) who led psychical research in Japan, presented studies on clairvoyance and thoughtography (透視・念写). Asano’s involvement in this international congress helped disseminate Japanese psychical research globally, strengthening interactions with overseas researchers.

Leading this new wave, in 1929, Asano established the Tokyo Shinrei Kagaku Kyokai (東京心霊科学協会, Tokyo Psychical Science Association), creating a central base for the pre-war Japanese spiritualist movement. Activities expanded extensively into translations of Western psychical research literature, experiments with mediums, documented spirit communications conducted by Asano and close associates, and public enlightenment through lectures and writings. Additionally, Asano was the pioneer who translated and popularized “Spiritualism” as “神霊主義” (Shinrei-shugi). However, as Japan shifted towards military-led wartime governance in the 1930s, strict restrictions limited further growth. Nevertheless, the seeds Asano planted were inherited and revived in post-war psychical research, making it vital to understand this continuity. Since Japan’s spiritual movement has continuously evolved without interruption, future similar developments will undoubtedly draw from this lineage.

From this perspective, the influence Wasaburo Asano had on Japanese society is immeasurable. Asano passed away in 1937, just before World War II, but after a wartime hiatus, followers influenced by Asano established the Nihon Shinrei Kagaku Kyokai (日本心霊科学協会, Japan Psychic Science Association) in 1946, reviving his ideas. With the military’s suppression dismantled after the war, Asano’s disciples maintained the lineage of psychical research. Given Asano’s extensive literary efforts, his books and translations served as critical resources for subsequent researchers, greatly contributing to the post-war popularization of spiritualism. Indeed, I myself have been significantly influenced by his writings.

Thus, despite parting ways with Onisaburo Deguchi, Wasaburo Asano effectively became Onisaburo’s authentic spiritual successor. What exactly was the shinrei-shugi (Spiritualism) that Asano envisioned? Next time, we will explore that question further.