This is part 13 of my series on Shinto as a civil religion, you can find the rest of the series here.
In 1868, the Meiji Emperor sent a letter to the Japanese people, expressing his concern about how distant the imperial family had become from the public during the Tokugawa period. However, he framed this issue as a result of the shogunate’s respect for the imperial court, writing:
“[…] their respect intentionally isolated the court, making it impossible for the court, as the father and mother of the entire people, to know the people’s feelings. In the end, the emperor became the sovereign of the multitude in name only.”
Since this letter was issued soon after the new Meiji government took power, the emperor’s careful wording may have been an attempt not to alienate supporters of the old shogunate.
The Meiji Emperor also acknowledged that the societal changes brought by the new government would cause difficulties for the people. He took responsibility for these challenges, explaining that they arose because of the distance between himself and the population. He vowed to dedicate himself fully to rebuilding this relationship, following the example of his ancestors. He wrote:
“Accordingly, We have personally exerted Our physical and spiritual powers to confront this crisis. It is only by stepping into the shoes Our ancestors wore in ancient times and throwing Ourself into governing the country that We fulfill Our Heaven-sent mission […].”
In this statement, the emperor emphasized his divine connection and his role as Japan’s rightful leader. He promised to serve the people not only physically but also spiritually, fulfilling what he called his “Heaven-sent mission.” By highlighting both his royal heritage and divine ancestry, he reinforced his authority and attempted to inspire trust and respect. His willingness to admit shortcomings and pledge to correct them was a way to create a stronger bond with the people—especially if he followed through on his promises.
The emperor’s “Heaven-sent mission” included guiding Japan through the changes of the Meiji Restoration. He also described a broader vision for Japan’s future:
“[…] in the end to open up the ten thousand leagues of ocean waves, to proclaim the glory of country to the world and bring the land the unshakeable stability of Mount Fuji.”
This vision was not only about modernizing Japan but also about positioning the country as a global leader. The emperor promised to first modernize Japan to catch up with the rest of the world and then fulfill the ideals of kokugaku (national learning) and kokutai (national identity). His words likely resonated with supporters of these ideas, inspiring respect and loyalty. By framing Japan’s destiny as global leadership, he encouraged people to endure the hardships of modernization, reassuring them that the efforts would lead to a bright future.
The emperor also called on the public to join him in supporting the new government:
“You of countless numbers [the people] give due consideration to Our aspirations and join with Us. Cast away private thoughts and choose the general good. Help Us in Our work and ensure the safety of the Land of the Gods. […]”
This focus on Japan’s destiny as a global leader may have also been a way to shift attention away from the reality that Japan had been forced to reopen its borders under foreign pressure. By presenting this as part of Japan’s grand mission, it appeared as though the decision was voluntary and part of a greater plan.
The emperor’s message reinforced the idea that he was a divine leader and that Japan was destined to lead the world. Coming from the highest authority in the country, this narrative gained significant legitimacy. It became a central idea in society, forming the foundation of Japan’s civil religion—a shared belief system promoted by the state to unite the people.
Even after the Meiji Emperor’s death in 1912, the respect and authority he built during his reign continued to be associated with the imperial institution, solidifying its role in Japanese society.
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Sources
Theodore De Bary, William(ed.). Sources of Japanese Tradition: Volume Two 1600-2000. Colombia University Press: New York, 2005. Print. Pp. 1144-1145.
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