In fact there was – though the "interwar" period has much less meaning in Japan than it does in the west, and the spike in interest and belief can be more accurately dated to c.1910-35. This rise and fall had more to do with the history of Japan's engagement with western ideas than it did with the impact of the two World Wars.

I would point you towards four figures in particular who played a key part in this spike, and who influenced the way in which Japan thought about the subjects you are interested in: Asano Wasaburō (1847-1937), a teacher at the Naval War College who imported a version of western spiritualism into Japan; Deguchi Nao (1837-1918), who was a sort of trance medium who claimed to have visions of the deity Ushitora-no-Konjin; her son-in-law Deguchi Onisaburô (1871-1946), a flamboyant Shintoist-spiritualist who blended existing folk belief with new concepts of divination, exorcism and millennarianism to create a new religion, Oomoto, which eventually took on an unusual anti-state flavour that resulted in its persecution in the 1920s; and Inoue Enryo (1858-1919).

To deal with Enryo first: he was an academic philosopher who attempted to fuse Buddhism with western science and founded, first the Enigma Research Society, and then the more successful Fushigi Kenkyukai, or "Society for Research on the Mysterious" in 1886 – pretty much at the same time as the rough-equivalent Society for Psychical Research was founded in the UK (1882). He became popularly known as "Dr Ghost" and was the creator of what Japanese call yokaigaku, literally "monsterology" but more usually translated as "mystery studies".

Enryo was an active Buddhist (in fact at one point in his life, a Buddhist priest) and as such found it easier than many of his fellow academics to accept the reality of some psychical phenomena. One of his key concepts was that the distinction between the "false mystery" and "true mystery" was key to understanding superstitious belief. His society studied "Ghosts, foxes and tanukis [狐狸], strange dreams, reincarnations, coincidences [偶合], prophesies [予言], monsters [怪物], witchcraft [幻術], insanity, and so on."

There's an English paper on "Inoue Enryo's Mystery Studies" in the journal International Inoue Enryo Research, 2 (2014), 119-55, and a full bibliography of western language materials about him can be seen here.

The other three were significantly more influential than Enryo, and they have been quite extensively studied. See:

Nancy Stalker, Prophet Motive: Deguchi Onisaburo, Oomoto and the Rise of New Religion in Imperial Japan

Emily Groszos Ooms, Women and Millenarian Protest in Meiji Japan: Deguchi Nao and Omotokyo

Birgit Staemmler, "The chinkon kishin: divine help in times of national crisis." In Kubota et al [eds], Religion and National Identity in the Japanese Context

Kenta Kasai. "Theosophy and related movements in Japan." In Prohl & Nelson [eds], Handbook of Contemporary Japanese Religions

In addition, Helen Hardacre, the great authority on Shintoism, has a useful introductory chapter on their movement in Sharon A Minichello (ed.), Japan's Competing Modernities: Issues in Culture and Democracy, 1900-1930 entitled "Asano Wasaburō and Japanese Spiritualism in Early Twentieth-Century Japan." This paper is a good English language intro that explains how western spiritualist concepts entered Japan and were adapted to relate to pre-existing religious, nationalist and especially shamanic concepts – bringing the new movement inevitably into conflict with state-sponsored Shintoism. Hardacre concedes that throughout this period such beliefs were marginal to the mainstream of Japanese culture. However,

nineteenth-century spiritualism from the West was a subject of great interest in early twentieth-century Japan. Situated on a border between mass culture and the more rarefied pursuits of Westernized, bourgeois salon culture, Japanese spiritualism represented, in part, the importation of Western cultural fads for seances, telekinesis, clairvoyance, and hypnosis. As such, it was [initially] romantic and escapist in a larger cultural context of empire, industrialization, and the expansion of state powers.

Trouble really started when Asano's ideas ideas became fused with the apolocalyptic preaching of Deguchi Omisaburo, who caused considerable official alarm by attempting to spread his ideas in military and university circles. Hardacre, Ooms and Stalker all also discuss the ways in which western-influenced spiritualism, in the form of the Omotokyo movement founded by Deguchi Nao but later run by Asano, was heavily suppressed in Japan in two campaigns dating to 1921 and 1935.

Finally, a quick summary of other English-language resources:

Michael Dylan Foster's Pandemonium and Parade: Japanese Monsters and the Culture of Yokai looks at the evolution of the Japanese concept of 'monster' - specifically the variety known as yôkai from 1700-2000. It covers the way in which ghost and monster stories evolved over this period, but it's not a chronological study.

Noriko T. Reider's Japanese Demon Lore: Oni from Ancient Times to the Present includes a couple of chapters on the changing conceptions of demons in Tokyo in the late 19th and early 20th centuries, with a focus on the increasing commercialisation of demons in the media.

Suzuki Kentaro's paper "Divination in contemporary Japan" is an analysis of a detailed survey of contemporary divination practices. Although focused on the present, it is very useful in presenting a breakdown of the types of belief in divination that exist in Japan, and as such it would be a useful jumping off point for more more detailed research in the period that interests you. Incidentally, Suzuki comments that this is "a subject upon which there is at present almost no academic research." In Japanese Journal of Religious Studies 22 (1995), 249-66.

A popular account of palmistry in Japan just before the period you are interested in is S. Culin, "Palmistry in China and Japan," Overland and Out West 23 (1894). This one is available online from the University of Michigan library.

Curran et al, in Multiple Translation Communities in Contemporary Japan, mention that the vampire story became popular in Japan in the period 1915-30, as a result of the influx of translated western works of all sorts that peaked in the early 1900s. The Japanese term for vampire, kyuketsuki, was coined in 1915. It seems this new interest was literary and academic, however, rather than resulting in the appearance of actual supposed cases of vampiric activity.

What leads you to ask this question? It's a little hard to answer because I'm not sure that Japanese culture even recognized quite as hard a division between the "natural" and the "supernatural" as you see in Western cultures, like the United States.

There's a book by Jason Josephson, titled The Invention of Religion in Japan. It talks about how organized religion as a source of exclusive spiritual authority was really pretty alien to the early modern Japanese cultural consciousness, and how in the late 19th century a great deal of scholarly effort was devoted to re-interpreting indigenous Japanese spiritual and ritual practices into something that resembled how Westerners viewed religion "should" function. The result was the codification of Shinto and the creation of a distinction between Buddhist and Shinto praxis that really never existed except possibly in the minds of government officials and academics.

disclaimer: I am in no way an expert on Japanese culture or religion, I just read this one book once.

Forget I asked... I'm so disappointed in this sub right now. I asked a simple question and was faced with nothing but attacks in return. I wasn't even privy to the kindness of an automated bot response that I've seen accompany so many posts here that were deemed for whatever reason irrelevant.

I would really like to know why this is such a sensitive subject that so many of the people reading this feel the need to berate me via PM... I've barely ever even gotten a PM on reddit until I walked into this beehive. I'd seriously like to know what's up?!?!