Neo‑Shintoism, much like the broader Shinto tradition from which it draws, is generally compatible with being practiced alongside other religions or philosophical paths. Its orientation is typically non‑exclusive and syncretic, emphasizing harmony rather than rigid boundaries. Historically, Shinto has coexisted with Buddhism, Confucian ethics, and various folk practices, and many people participate in Shinto rites while identifying primarily with another religion or a secular worldview. Neo‑Shintoist reinterpretations often highlight reverence for nature and the kami, purity, gratitude, and symbolic readings of myth rather than strict dogma, which makes integration with other systems of thought relatively straightforward.

Because Neo‑Shintoism tends to stress universal principles and spiritual cultivation over exclusive theological claims, its practices can function as a kind of cultural‑spiritual layer added to an existing religious identity. Visiting shrines, honoring kami, celebrating seasonal festivals, and venerating ancestors can sit alongside Buddhist practice, philosophical naturalism, or even certain forms of monotheism, provided the practitioner understands these acts in a way that does not violate the core commitments of the other tradition. Some Neo‑Shintoist groups explicitly encourage this kind of compatibility and multiple affiliation, while others may adopt more exclusive attitudes depending on their leadership and internal teachings.

The main points of tension arise not so much from Neo‑Shintoism itself as from the other religion or belief system with which it is paired. Traditions that demand exclusive devotion or forbid participation in other rites, especially those that reject the veneration of additional spirits or deities, may regard Neo‑Shinto practice as incompatible. In such cases, the practitioner must carefully discern how far participation in Shinto rituals can go without contradicting those exclusivist requirements. Thus, the practical coexistence of Neo‑Shintoism with another path depends less on any inherent intolerance within Neo‑Shintoism and more on the doctrinal boundaries of the companion tradition.