Japan Travel: Hanami
Hanami
About Hanami, or the Flower viewing.
In Japan, spring is synonymous with Hanami. Written with the kanji: Hana 花 "flower" and mi 見 "viewing", the word hanami means enjoying the beauty of blooming flowers. In particular, it refers to the Sakura: cherry blossom.
To understand the profound meaning of this magical tradition, Yosa Buson's haiku is perfect:
“Cherry petals
in the rice-seedling water,
moon and stars.”
In these words we read the aesthetic symbolism behind the relationship between nature and human beings in which everything becomes harmonious. Spring is, in fact, a "rebirth", therefore a renovation of the soul and of the spirit. The falling flowers indicate the transience of things. As flowers reach the peak when they bloom and then fall to be carried away by water, beauty is therefore wonderful and ephemeral at the same time. In Japanese, we can summarize this concept in the small sentence 物の哀れ, "mono no aware". This aesthetic concept expresses a strong emotional participation toward the beauty of nature and human life, with a consequent nostalgic feeling linked to its incessant change.
Photo Credits: regex.info
The Roots
Yoshino hills is where cherry trees originated in Japan. The legend says that in the VII century the priest En-no-Ozuno planted some sakura trees casting a curse on them. The curse would hit anyone who dared to cut the trees down. However, there are those who say that the hanami came from China, at the time of the Tang dynasty, which influenced Japan in the Nara period. Originally, there where the “ume” (prunus trees) to offer viewers the spectacle of their flowering. During the Heian period (794-1185) however, the Japanese imperial court moved to Kyoto where the unparalleled beauty of the cherry trees outshone that of the prunus.
Murasaki Shikibu, the court-lady that wrote the "Genji Monogatari”, the first novel ever written, used the word “hanami” related to the cherry blossom viewing for the first time. In the beginning, it was a rite restricted to an elite of nobles, dignitaries, samurai and poets, that drank sake and recited haiku on the beauty of the cherry blossom. In the following Edo period, the hanami spread to lower classes as well, eventually becoming a national holiday. This was also thanks to the shogun Tokugawa Yoshimune that planted areas of cherry blossom trees all over Japan.
Photo Credits: kabekin.com
Between Beauty and Transience, Hanami today
The hanami takes place in a period of time that extends from March to April when sakura reaches their blooming season. Traditionally, people gather together laying out their blue tarps under the trees and, armed with their bento, enjoy the spectacle of nature eating traditional dishes. Among them we can find the hanami-dango, rice dumpling of three colors: pink, white and green, accompanied by green tea and lots of sake. Another typical dish is the sakura mochi, a sweet made of red bean paste and rice, all wrapped in a pickled cherry blossom leaf. And the enjoyment goes on until the evening arrives, culminating in the Yozakura 夜桜 when the night is illuminated by chochin, traditional colored lantern made of paper.
Photo Credits: thespruce.com
Chasing after the best view
Japan is completely invaded by the simultaneous blooming of the trees awaken from the winter torpor, something that strikes the heart as well as the eye. But there are places where the charm of nature is more overwhelming than anywhere else. Among the must-see spots there is the Maruyama park in Kyoto, that is famous for the Shidarezakura, the unique weeping sakura. In Tokyo we can find the Ueno Park with its ancient temples and the Shinobazu pond. The Himeji castle, Hyōgo prefecture, is surrounded by a labyrinth-like wood of cherry trees, while the Hirosaki Castle, Aomori prefecture, is famous for its 2,600 cherry trees. Also, Mt. Yoshino, Nara prefecture, is where 100.000 cherry trees stand out on top of the mountain.
Japan Folklore: Kanamara Matsuri
Kanamara Matsuri
Photo credits: pictureasiastudio.wordpress.com
The festival of the "Steel Phallus"
The Kanamara Matsuri (かなまら祭り) is often welcomed by foreigners as yet another quirk from Japan, but in fact, the origins of this festival are very old and they are related to Shinto religion.
It all began in the Edo period, in 1603, when the town of Kawasaki was the destination for travelers who found their enjoyment in tea houses and, in private, entertained themselves with prostitutes. Prostitutes that used to visit the Kanayama temple to pray for protection from sexually transmitted diseases.
There is also a legend that revolves around the name of the Kanamara Matsuri, according to which a demon with sharp teeth lived in the vagina of a young girl. Any man who had intimate relations with her ended up irreparably castrated. Her husband too fell victim of the demon on the first wedding night and the girl, now desperate, asked for help to a blacksmith. The man forged an iron phallus that broke the demon's teeth and freed the woman from the curse. To celebrate, a small Shinto temple was erected becoming the place where the iron phallus is still venerated today.
The tradition was lost in late 1800s but, in the 1970s, chief priest Hirohiko Nakamura decided to revive the lost festival.
For centuries, the Kanayama temple has been the place where couples pray for a child, or where to pray for luck in business, an easy delivery or simply family harmony.
Photo credits: matome.naver.jp
3 Mikoshi and no preconcept
Every year, on the first Sunday of April, priests of the Kanayama Jinja in Kawasaki organize this festival.
The parade opens up with a shinto ceremony at the shrine where sake and fried fish are distributed to all visitors as a wish for good luck. Finally, the big pink penis placed on an altar is brought to the temple. At this point, the parade actually starts following three mikoshi, each containing a huge phallus. The first one stands erect and is made of a polished black metal. The second is an old wooden one, ancient and gnarled, and both are transported by carriers of the shrine who sing along the procession. The third one is entrusted to a joso group: they are members of a cross-dressing club called Elizabeth Kaikan. Its members, with their bright make-up and colored wigs, move the mikoshi in the air preening for the cameras.
After the parade, everyone gather to enjoy street-food, sexual-themed competitions and the cheerful atmosphere. Among the proposed challenges there is the sculpture contest, with sculpture that must have a phallic shape of course, or a rodeo with a big rotating penis. The festival is attended both by locals and tourists that, for the occasion, leave aside all taboos. The great majority of people wear all sorts of extravagant things, as fake penis-noses, while eating foods of the same shape.
We can also come across young women posing for photos while riding on swings that for the occasion have the shape of wooden penises.
This Festival, still loyal to its origins, celebrates sexual awareness and the prosperity of the whole community donating all the proceeds to HIV research.
Photo credits: flickr.com
Japan Folklore: Miko
Miko (巫女)
"The Shrine Maiden"
Photo credits: pinterest.com
We have seen them in many different anime: Rei Hino, the brave Sailor Mars from Bishōjo senshi Sērā Mūn, the mysterious Kikyō from Inuyasha, or the cheerful Hiiragi twins from Lucky Star.
All these characters shared the same occupation: they were miko, girls that serve as helpers in Shinto temples managing various functions. In fact, we find miko committed to helping the priest in his functions, they keep the temple clean and collect the offerings of worshippers.
Defining this figure by Western standards in very difficult. Miko are not comparable to Christian nun, nor are they actual Priests, even though in Shinto women are allowed to become priests. They are more similar to the oracles of ancient Greece, or to shamans, as in ancient times they were gifted with the possibility to talk with the kami, Shinto deities. By entering a state of trance, they could intercede with the gods and then communicate their will to the humans. These divinatory gifts and their ability to communicate with the world of the spirits were recognized as Divine will.
The origins
Photo credits: dannychoo.com
Their origin dates back to the Jōmon period, the Japanese Prehistory, which goes from around 10,000 BC. up to 300 AD. One of the earliest record of anything resembling the word ‘miko’ can be found in the name of the Shaman queen Himiko (c. 175 - 248). She was the ruler of the Yamatai, the most powerful among the kingdoms in which archaic Japan was divided. But we do not know if Himiko was a miko or not.
The word ‘miko’ is made of the kanji 巫 "shaman, unmarried virgin", and 女 "woman", and it is generally translated as ‘Shrine maiden’. An archaic form of the word is 神子 “Divine child”.
Their strong connection with the deities is also testified by the fact that miko danced the kagura (神楽), literaly "god-entertainment” or “music for the gods". This is an ancient Shinto dance rooted in Japanese folklore that links to the goddess of dawn, Ama-no-Uzume. It is said that with this dance the goddess managed to convince Amaterasu, the goddess of sun, to leave the cave where she was hiding after quarreling with her brother Susanoo, the god of the storm.
The kagura dance was often presented at the imperial court by those miko who were in fact seen as the descendants of Ama-no-Uzume.
In ancient times, miko were considered essential social figures, and this role meant great commitment and responsibility. Their divine bond identified them as messengers of the will of the kami, but not only this. It also placed them in the position to influence the social and political life, and therefore the fate of the village where they served.
However, they underwent a considerable crisis starting mainly from the Kamakura period (1118-1333). In fact, there were attempts to try to take hold of their shamanic practices, and miko, without anymore funds, were forced into a state of mendicancy. Some of them sadly fell into prostitution.
After a period of great transformations during the Edo period, in 1873, the Religious Affairs Department (教部) issued an edict called Miko Kindanrei (巫女禁断令). It prohibited all spiritual practices of young miko.
How to become a miko
Photo credits: thirteensatlas.wordpress.com
The path to become miko was long and difficult. Chosen by the clan on the basis of her spiritual strength, or because she wa a direct descent of a shaman, the girl began her preparation at a young age, usually with the first menstruation. It took three to seven years to become a full-fledged miko.
The girls would wash in cold water, practice abstinence, and perform other purification acts. Everything was aimed at learning how to control their state of trance.
They learned a secret language only known to shamans, and they also needed to learn the names of all the kami relevant to their village. They also learned the divinatory art of fortune-telling and the dances they needed to perform in order to enter the state of trance necessary to talk with the deity.
At the completion of this training there was a ceremony that symbolized the marriage between the miko and the kami she would serve. Dressed in a white robe that represented her previous life, the girl entered a state of trance and was asked which kami would she serve. After that, a rice cake was thrown at her face causing her to faint and she was laid down in a warm bed until she woke up. Then, she would wear a colorful kimono symbolizing her marriage with the deity .
Due to this bond with the deity, young girls had to remain virgin. Still, there were cases of miko with a particularly strong spiritual power that continued their service even after marriage.
Miko today
Photo credits: muza-chan.net
Nowadays the figure of miko still exists but they are mostly young university girls who work part-time at the temple. They assist the kannushi or 'man of god' in the various functions and rites of the temple, perform ceremonial dances, keep the temple clean and sell omikuji, sheets of paper on which is written a divine prediction. They generally do not need any specific preparation and do not necessarily need to be virgins, though they are still required to be unmarried. The kagura dance has become a mere ceremonial dance and it is no longer a way of coming into contact with the divine entity.
Their traditional outfit consists of a white haori representing their pureness, for the upper part of the body, and a pair of red hakama. Red or white are the ribbons in their hair.
During the ceremonies they use bells, sakaki branches, or offer prayers playing a drum. Among other ritual objects there is also the azusa-yumi, a bow that was once used to ward off evil spirits. In the past they also used mirrors to attract the kami and katana.
Maybe miko have lost their divine bond, but they still retain the millenary tradition of taking care of the temple, remaining one the most famous figures of modern Japan.
Photo credits: pinterest.com
Japan Folklore: Hōnen Matsuri
Hōnen Matsuri
Photo Credits: google.it
The Honen Matsuri is celebrated every year on March 15 throughout Japan. The most famous one takes place at the Tagata Jinja, in the small town of Komaki, outside Nagoya, with photos and videos available on the Internet. But in other parts of Japan, such as the Honen Matsuri of Okinawa, this festival is still considered a sacred and secret rite and no photo or recording is allowed. Even speaking or writing about what has been seen is technically prohibited.
Hōnen Matsuri (豊年祭), literally “Harvest Festival”, has a 1500-year-long history: its purpose is to guarantee the fertility of the harvest for the following year. A ritual full of blessings for the harvest, but also for all sorts of prosperity and fertility in general. This celebration could take on obscene features, at least in western eyes, because its symbol is a 280 kg cypress pine phallus, with a length of 2.5 meters. But it is absolutely not like that.
Phallic rites have in fact prehistoric origins. It is believed that this local indigenous rites, and the corresponding vaginal fertility practices and beliefs, were easily accommodated by the new system of Taoist beliefs that were taking root in Japan. System of beliefs that would later form the Way of Yin and Yang, the traditional esoteric cosmology. The local fertility cults co-existed and appear to have been encouraged, institutionalized and presided over by the royal elites from Nara. Élites who established themselves as feudal lords over expanded local areas.
The celebration of fertility
An important element of Japanese Shinto festivals are processions, in which the kami (Shinto divinity) of the local shrine is transported across the city in a mikoshi 神輿 or 御輿 (palanquin, small portable shrine). It is the only time of the year in which the kami leaves its shrine to be carried around the city. It is said that this transporting of the deity rite is based on a legend about the enshrined kami, Takeinazumi-no-mikoto. He had an enormous penis and took a local woman, Aratahime-no-mikoto, as his wife.
At 9:00 am preparations are underway: food stands peep out with their chocolate bananas carved in the shape of a penis and decorated at the base with marshmallows. Here and there, stalls of souvenirs, statuettes and other objects to be offered to the loved ones wishing for great fertility. These statues allow couples to pray for a child, the unmarried pray for a husband or wife, while farmers hope for abundant harvest. Everything enlivened by the unfailing distribution of all-you-can-drink sake contained in big wooden barrels.
Photo credits: thingstodoinnagoyawhenyouredeaddrunk.wordpress.com
The ceremony begins around 10:00 pm. Priests sprinkle the road with salt to purify the way ahead of the carriers. They also say prayers and impart blessings on participants and mikoshi, as well as on the large wooden phallus that has to be carried along the parade route. The starting point is a shrine called Shinmei Sha (on even-numbered years), located on a large hill, or the Kumano-sha shrine (on odd-numbered years), to arrive at the Tagata Jinja shrine. Once here, there is the traditional mochi nage rite: participants fight to grab one of the small rice cakes thrown by the officials from their raised platforms. These sweets will bring good luck for the next year.
Japan Travel: Fushimi Inari
Fushimi Inari
Photo Credits: japanitalybridge.com
Thousands of vermilion gates
A trail made of many vermillion torii, one after the other: this is the most recognizable symbol of the Shinto shrine Fushimi Inari Taisha (伏見稲荷大社). The complex is located in Fushimi ward, south of Kyoto, and it is the most important of several thousands of shrines dedicated to the kami Inari. Inari is the Shinto deity protector of the prosperity and wealth of crops, especially rice.
Reaching this holy place is very simple as it is located opposite the JR Inari station. Alternatively, you can walk a short distance from Fushimi Inari Station served by Keihan Main Line
This is a temple of ancient origins and its foundation dates back to before 794, when Kyoto became capital. Initially built on the Inariyama hill, southwest of Kyoto, it was re-located in 816 on the request of the monk Kourai. The current main structure of the temple was built in 1499.
Photo Credits: japanitalybridge.com
At the entrance there is the Romon Gate which was donated in 1589 by the famous leader Toyotomi Hideyoshi (he was a famous samurai and daimyō of the Sengoku period, founder of the Toyotomi Clan. Succeeding his master Oda Nobunaga in the work of reunification of Japan, he is considered as the second of the three "great unifiers".)
Beyond the Romon Gate stands the main hall of the shrine (honden) where visitors should make a small offer as a sign of respect for the deities enshrined here.
At the back of the main land of the shrine there is the entrance to the hiking trail made of torii ( 鳥居 traditional Japanese gateway to a jinja, shinto shrine). The trail begins with two dense rows of parallel gates called Senbon Torii ("thousands of torii gates”). The torii straddle a network of trails leading into the flourishing forest of the sacred Mount Inari (Inari-yama), which stands at 233 meters above sea level. Each gate was donated by individual worshippers or companies and has an inscription indicating the name of the donor and the date of the donation itself.
Photo Credits: masterfile.com
The Fox
Along the trails there are the statues of sitting foxes (Kitsune 狐), especially placed in north-east locations, that have the role of guardians whose duty is to prevent the demoniac energy from entering the earthly world. Foxes are also considered Inari's messengers. According to tradition, Inari used to live in the mountains during the winter, coming down in spring during the growing season. After the harvest, Inari would once again return to his winter residence. Every season foxes approached humans’ houses in the same way and, over time, they were recognized as natural messengers of the god.
Photo Credits: japanitalybridge.com
They are a recurring subject and an element of particular importance for the Japanese culture. In fact, they represent sacred and mysterious creatures endowed with a great intelligence and strange supernatural powers that they develop with age. Their main skill is to change shape taking human form (as they often appear in the form of a beautiful woman). Another power they are said to have is that of the Kitsunetsuki (狐憑き o 狐付き) or else, the ability to possess human beings. It was believed that a fox was able to enter the body of its victims, usually young women, through a nail or their chest, thus feeding on their vital energy living inside their bodies.
Inari’s kitsune are white, a color considered to be auspicious. They possess the power to ward off evil, and sometimes act as guardian spirits. In addition to protecting the shrines of Inari, they protect the locals by acting as a scarecrow against the evil nogitsune, fox spirits who are not in the service of Inari. Black foxes and nine-tailed foxes are also believed to bring good luck.
Some of the foxes along the trails hold a key in their jaws that represents the key to the rice granary.
Photo Credits: regex.info
Up to the Inari-yama
Reaching the top of the mountain takes about 2 or 3 hours, and along the way there are many smaller shrines with piles of miniature torii donated by visitors on lower budgets. There are also some restaurants that offer local themed dishes such as Inari Sushi and Kitsune Udon ("Fox Udon"), both with pieces of aburaage (fried tofu), which is said to be the favorite food of foxes.
Photo Credits: crafttabby.com
After the first half hour of walking, the torii gates begin to gradually decrease until they reach the Yotsutsuji crossing, about halfway up the mountain. From here you can enjoy a splendid view of Kyoto.
At this point the trails divides into a circular path to the top.
Japan Folklore: Tennin
Tennin
Photo credits: google.it
The roots of Buddhism in Japan are very deep and follow the history of the country itself, thus evolving together with it. In fact, Japanese Buddhism largely consists of the continuation or evolution of ancient schools of Chinese Buddhism. Some of these schools, now no longer existing in their country of origin, once introduced into the Japanese archipelago continued to live and change.
Furthermore, through these religious relations, Chinese writing and culture were also introduced in the country representing the base of the proper History of Japan (6th century). Buddhist monks will retain the position of the most important intermediary and interpreters of the continental culture in Japan for a long time.
Celestial Beings
When we refer to Buddhism, we are immediately led to think of Buddha. In reality, there are other very important figures that accompany the Buddha and who live in the Buddhist paradise with him. Among these figures we find the Tennin, that are the result of a long process of assimilation and transformation.
Tennin , whose name is made up of the kanji 天 which means sky and 人 person, are literally "celestial creatures", spiritual beings. They include the HITEN 飛天, Flying Beings, the UCHUU KUYOU BOSATSU 雲中供養菩薩, Bosatsu on Clouds, the TENNYO
天女,Celestial Maidens, the TENNOTSUKAI 天の使い, heavenly messengers, and the KARYŌBINGA 迦陵頻伽, who are Celestial Assistants that appear in many forms but that usually possess the body of a bird and the head of a Bodhisattva.
Photo credits: google.it
They are not specially worshiped, although people do accord them some veneration by placing flowers, water, and rice at their feet. Their function is to protect Buddhist law by serving the DEVA, or else, the TENBU group, that includes other divinely spiritual beings, and creatures like the Dragon, the bird-man Karura, plus Celestial Nymphs and Heavenly Musicians among them.
Most originated in the ancient Vedic traditions of India. The Sanskrit word used to refer to this celestial beings is Apsara, often represented as divine beauties and dancers who populated Lord Indra’s court in Indian mythology. In Japan the Apsaras take the name of TENNIN.
In the arts, they frequently appear as dancers and musicians adorning statues, paintings and temples in China, Japan and Southeast Asia. Their attributes are not clearly specified in Buddhist texts and therefore their appearance is quite varied. In Japan, they are often shown standing or sitting on clouds or flying in the air in graceful poses. They are often shown playing musical instruments or scattering flowers to give praise to the gods, and usually wear light and floating celestial garments, embellished with scarves of gauze, the Tenne.
Japan Travel: Aokigahara
Aokigahara
Photo credits: Ko Sasaki for The New York Times
Jukai, the sea of trees in which the soul drowns
At the foot of Mount Fuji, born from the volcanic eruption of Mount Nagao in 864 C.E., lies Aokigahara (青木ヶ原) best know with the name of Jukai (樹海, sea of trees). It is a thick forest that extends for 35 km² and that is made of caves and a maze-like vegetation with its cypresses, oaks and shrubs, including the Japanese snow flower. Its particular conformation prevents wind and solar rays from entering, giving it a spectral and silent appearance. In winter the thick fog that surrounds it forbids access to visitors who are even unable to find the entrance.
That of Aokigahara is a sad story because leaving the official paths means getting lost in its immense labyrinthine structure. Those who usually abandon the established path have only one intention: suicide. Due to this, it is not difficult to come across sign boards in both Japanese and English that try to dissuade people with macabre intentions.
“Your life is a precious gift from your parents”
“Please consult police or a doctor before you decide to die“
“Do not keep it to yourself, talk about your troubles”
Photo credits: Google images
The suicide forest
Statistics about Jukai, that go from 1950 up to today, will give you chills: from 30 to 105 suicides a year. In 1970 the Japanese government decided to set up a special annual patrol made of police officers, volunteers and journalists. This patrol is committed to searching and removing corpses, but this does not exclude the terrible possibility of running into skeletons and rotten bodies when walking through the forest. It is also possible to find Ema: wooden plaques on which suicides wrote their curses against those who forced them into taking their own lives.
Stepping away from the official path also means meeting colorful thread stretched between the trees, and this is because not all the people who enter the forest have decided to die. Some just want to reflect and these threads are necessary to find the way in case someone decides to live. However, following them almost always leads to something: some objects, an abandoned tent and, in the worst case, the lifeless body of someone who made the wrong choice.
There is another peculiarity that makes Aokigahara disturbing and mysterious: smartphones and all electronic devices stop working in the brush and the compasses go haywire. Finding the north is impossible. All this is caused by the high rate of magnetite, the mineral with the strongest magnetic properties.
Photo credits: Google images
The spirits of Jukai
In ancient times it was said that Kodama (木 魂) resided there, spirits of the trees that imitate the voices of the dead. Since they possess supernatural powers, cutting down a tree that is believed to house a kodama is considered a source of misfortune. The Japanese therefore use to mark the trunks of those trees with a sacred rope called Shimenawa. On the contrary, seeing a Kodama is considered a good omen because it means that the place is alive and full of positive energy.
But Kodama are not the only beings who are said to inhabit this place. The forest seems to be infested with real ghosts, the Yūrei. The term is made up of yū (幽 "flebile", "evanescent", but also "obscure") and rei (霊 "soul" or "spirit"). A Yūrei embodies the soul of those who died of violent death, because they committed suicide or because they were murdered. Unable to leave the world of the living, to reach the afterlife in peace they need to bring other lives with them.
Photo credits: Google images
Novels and Films in the mass culture
In 1960 Nami no tō (波 の 塔) "Tower of Waves" by Seichō Matsumoto was published, a book that speaks of two lovers who take their lives in the forest. Matsumoto describes Jukai as "the most beautiful abandoned and wild forest that exists. A perfect place to die in secret".
In recent years, Hollywood has created a series of films. In 2013, "Grave Halloween" came out, in which a young woman goes to Aokigahara with her friends to find her mother's body, a biologist who had disappeared in the forest. "The sea of trees" directed by Gus Van Sant comes to light in 2015, and the plot sees an American man who goes to Aokigahara to take his own life and there meets a Japanese man with the same intentions. In 2016, the horror-thriller "Jukai - The Forest of Suicides" invades cinemas, in which a girl travels to Aokigahara to find her lost twin sister.
Japan Travel: Yanaka Pilgrimage - Hidden Tokyo
Hidden Tokyo: pilgrimage in search of good fortune.
Photo credits: japaneseprints.livejournal.com
The relationship that Japan has with religion, and with spirituality in particular, is very peculiar. It is discrete, sometimes hidden, but it is an ever-present bond
made of everyday gestures and rituals. Sometimes, in particular occasions or in difficult moments, Japanese people pay a visit to this or that deity asking for protection and benevolence. Among the most revered deities in the whole country there are the 'Seven Gods of Fortune', in japanese Shichi Fukuji (七福神).It is therefore not unusual to find short pilgrimage routes in honor of these gods.
These seven deities arrived in Japan centuries ago and are the result of a slow process of assimilation. A process that saw Buddhism, Hinduism, Taoism and Shinto blend together. Walking through a fixed course reaching the temples of all the seven divinities, the pilgrim collects seven stamps or inscriptions to commemorate the visit.
These pilgrimages are more frequent during the first two weeks of the year. In fact, this is the period in which, according to ancient Japanese traditions, the seven deities land on the shore with their 'ship of treasures' distributing gifts and good fortune to everyone.
Only in Tokyo there are more than 20 such pilgrimage courses, and the one we want to talk about this time will take you on a journey of discovery through Yanaka.
Yanaka is a small pearl dating back to the Edo period, set among tall buildings, shopping streets and the famous Ueno park. Its ancient heart has been kept untouched, and is often the destination of many tourists who want to find in the great metropolis a taste of its past.
Pilgrimage through Yanaka
Photo credits: flickr.com - Patrick Kenawy
This path through Yanaka starts from Tabata station, easily recognizable because it is one of the stops on the Yamanote Line, which connects all the main touristic spots of the city with its circular route.
Your first stop will be the Tokakuji temple, a short walk from the station.
As this is the first temple of the pilgrimage, here you can buy the scroll representing the seven deities that will then be marked at each destination.
This temple houses Fukurokuji, a deity that, as the name suggests, is the god of wisdom, wealth and longevity. Often represented as a bald old man with a incredibly high forehead, he is accompanied by a crane and a turtle, both symbols of longevity. Sometimes a black deer is also present. His statue is placed in the garden at the back of the temple and is open to the public only at New Year’s.
Although the temple is dedicated to Fukurokuji, the first thing that will attract your attention at the entrance will be two Nio statues. These two statues stand guard at the temple also giving their protection to the sick who ask for their help. In fact it is believed that they have healing powers. If you suffer from some illness, buy the appropriate piece of red paper at the temple and attach it to the statue where you feel the pain. The deity will heal you.
Here, you can also buy a map of the walk, to make it easier for you to find the way.
Photo credits: flickr.com - realitycheck2002
The second stop is the Sei'un-ji temple, also known as Hanamidera. As the name suggests, the temple was, and still is today, a particularly suitable destination to see flowers blooming in spring. This is possible thanks to the cherry trees and the azaleas planted here in the 18th century. The temple is dedicated to the god Ebisu, the youngest of the seven, god of commerce and protector of fishermen and workers, but also of young children.
Just a few steps away, there is the third temple of the pilgrimage, the Shusei-in temple that hosts Hotei. This deity, also known as the laughing Buddha, is represented as a bald man, with a round belly and a good-natured smile, who is often surrounded by children. Hotei could be associated with our Santa Claus as he brings gifts that bestows especially to children.
The statue of Hotei in the Shusei-in temple is particularly beautiful. Stop to pray at it, but also to admire the painted murals that characterize the temple.
Photo credits: japantoday.com
A bit more difficult to find is the Choan-ji temple, your next stop.
Here finds his home Jurojin, deity of longevity. Because of the similarities they share even in they way they are represented, Jurojin is often identified with Fukurokuji. But here is also possible to find Itabi, statues erected to preserve the repose of the souls of the dead during the Kamakura (1185-1333) and Muromachi (1336-1573) period. The Choan-ji temple houses three of them dating back to this period.
After this temple, head to Yanaka Cemetery and your next destination will be the Tennoji temple. It will welcome you with a large statue of a seated Buddha dating back to the late 1600s placed at its entrance. But your main objective will be a small shrine on your right. Here is housed Bishamonte, the warrior god represented with a spear and a pagoda in his hands, symbols of his dual nature. He is the god of warriors who punishes the wicked, and the association with the peaceful preacher Buddha should not surprise you. Bishamonten, also known as Tamonten, is also the protector of the places where Buddha preaches.
The second to last stop of this pilgrimage is the Gokoku-in temple, home of the god Daikokuten, deity of wealth and crops, but also protector of the house and in particular of the kitchen. A particular note goes to a small stage in the courtyard in front of the temple used for representations in honor of the deity.
The last destination, perhaps the most beautiful one, will take you through the Ueno park to reach the Shinobazu pond and the Bentendo temple.
Benten is housed in this temple, goddess of the arts and music. This deity is said to be happier when surrounded by water, which is why the temple is near this pond, and her symbol is a lute. Benten is also the divinity of knowledge and wisdom so, those who wish to succeed at work or in an exam pay a visit to her.
Although the temple is just a modern reconstruction, it remains faithful to the original structure and is particularly recognizable thanks to its bright colors. Dominant are red, white and teal.
Photo credits: flickr.com - Toshihiro Gamo
Here the pilgrimage ends, but along the way there are plenty of distractions that will make your journey even more enjoyable.
Along the walk
Photo credits: Japan Italy Bridge
Along the way you will find a myriad of other small Buddhist and Shinto temples.
Take a stroll through the ancient district of Yanaka Ginza, just behind Nippori station, and stop to eat something at one of the many traditional kiosks in the area.
Just outside Yanaka you will find the small Kyooji temple where you can still see bullet holes on its central gate. These marks seem to date back to the battle of Ueno in 1868, during which the Imperial troops drove away from Edo the troops loyal to the shogun.
Yanaka cemetery will then give you a place to stop and rest. A place of peace that will surprise you even more during the cherry blossom.
And don’t forget the Ueno Park, a little ‘green jewel’ in the heart of Tokyo. A destination renowned for its wonderful cherry blossom and the famous Ueno Zoo with its pandas.
Photo credits: Japan Italy Bridge
In the park, among other temples, there is also the Toshogu shrine with its pagoda, that is dedicated to Tokugawa Ieyasu. Between April and May it will also be possible to enter the beautiful garden that houses a small but impressive peony collection, one of the most loved flowers in Japan.
There are also museums and traditional shops, on a journey to discover a Tokyo that is a little bit different from what we are used to, but certainly equally fascinating.