This is the second Post of the series that I have entitled Gods and Goddesses Protectors of the Roads and Travelers. I commented in the initial Post, WALKING WITH HERMES, the following: The frequency in the number of divinities (male and/or female) that a mythology has, is related almost generally, to the importance given to the human condition, natural phenomenon or essential category of behavior (conduct) that they represent. The greater the number of such representation, the greater the importance it has in the collective imaginary of each people.
Without a doubt, all mythologies have at least one goddess or god who protects travelers and walkers; and likewise, we can assure that walking (and its derivations) is one of the representations that few gods have in their mythologies, since there are other spiritual conditions that are more complex and that are attributed greater importance, which is why it is required a greater number of divinities for representation.
The sacred character that has been given to roads and their road crossings, in practically all mythologies, responds to various causes and customs. The religious factor in the activity of divine protection of the paths initially arises with certain magical relationships and circumstances. Indeed, magic discovers elements that show us that sublime custom of roads and walkers, which moves people to search for divine actions in it. We have already mentioned some outstanding issues that are related to magic, in Post TOTEM AND WALKING-PART I, ANTHROPOLOGICAL ASPECTS; We said that: “Totemism, without becoming a religion, laid the foundations for the formation of all the religions of the world; It was their spiritual preamble. Totemism was one of the institutions, in addition to magic, witchcraft, spiritualism, and others, in which animism (the belief in the soul) was projected, in which it took shape and structure to lead to religion. , this being the animistic form in which humanity currently finds itself. The belief in the soul and the devil is current, and its main characteristics still remain, which have prevailed to the present. Now, each of these 2 characteristics, and others, represent attempts by the human capacity for spirituality – the human spirit – to replace acts, activities, actions, practices, manifestations and functions of the being that have diminished over time, or have been disrupted by factors external to it (physical and social environment) or by repetitive acts of human consciousness itself, which have suppressed them in lifeless forms and which need to be recovered through other representations (forms, practices, arts). , ceremonies) substitutes, which are usually not analogous, however, others are imitations that have similarity or equivalence, or are supported by homologous expressive manifestations in parallel.”
The roads and some of their points – mainly their forks – had a charge and a magical sense.
I commented in the same Post: “Of all the paths we have taken to analyze, investigate and obtain knowledge of the things around us, the one we have left forgotten is the human activity of walking. The analysis of its performance – of walking – in Totemism leads us to reveal certain (some) religious behaviors in today’s society. The renunciation of nomadism (or turning away from it) is the germ of the human need to “communicate” – spiritually – with the spirits and later with divinities.” And finally he asserted: “Walking was preserved analogically as a spiritual practice within the Totemist system. That imperative need to wander, whose beginnings are 2 million years old, we manage to satisfy spiritually by imitating animals in their walking and dancing; a rhythmic and lilting dance, which communicates with a percussive beat your body with the external natural environment, in a spiritual and somatic way: the Spiritual Walk. The more sedentary lifestyle becomes accentuated, the greater the need to ask for help from the spirits, from our inner spirituality. The primitive man of those times is inclined to invoke the spirits – his spirituality – due to his new sedentary state that reduces his ability to have contact with his unconscious and other mental functions. […]From here a new way of invoking human spirituality is born, but above all it flourishes, and perhaps also, it is the genesis of the conscious repression of certain stimuli from the external environment, which begins to replace the belief in the natural environment – to trust in that objective reality – by the spirits and very later, with the gods (religion).”
Indeed, the reasons why we were directed to define diverse and numerous divinities in this natural activity of human walking are quite profound.
All these manifestations and evolutions over time, provoked in the different peoples of all of humanity, that spiritual-religious need to venerate their respective deities who watch over the paths and protect the walkers.
Now, in Japanese mythology, within its pantheon, there are (have) several divinities who are considered patrons of walkers, travelers, explorers and walkers. In this post we will focus on commenting on the god SARUTAHIKO, because from what I have been able to investigate, this god was dedicated to monitoring the intersection points of roads, crossroads or road crossings, forks, an aspect that we have detected. in several gods from various mythologies that is truly important, just as he represented him in the pantheon of this town, in addition to taking care of the roads and the walkers.
This aspect of bifurcation must be taken with great interest, for its analysis, (disjunctions, crossings, intersections, branches, ramifications, divisions, separations, divergences, detours, branching, crossings, branch, deviation, branches) both in the physical aspect of the constitutive structure of roads as from the perspective of human behavior; and of course, the metaphysical one that gives us the opportunity to bring together the previous two. To do this I will have to associate it with the dilemma (options) of the future, with the opportunity of several futures, or more specific and defining: more than one future! (Post WALKING AND VITAL OPPORTUNITIES).
However, in what follows we will try to focus more specifically on human behavior, taking into account the metaphysical aspects outlined.
Regarding why it is important to analyze this practice of walking with respect to spiritual attention, through its representation with gods and goddesses, it is doubly relevant because our spirituality is directed to this natural activity of a human being, because both the individual unconscious and the collective are oriented to attend only to those issues that are essential for their existence, and this directs us to address all those issues that are thus defined as important in that spiritual sphere. And on the other hand, a better understanding of the divine pantheon of a people will always show us relevant aspects of their existential behavior, which in the case of the Japanese god SARUTAHIKO, leads us to the fact that this people has been oriented towards the confrontation of their way of living, with the different options that life can show you to choose the best one, regarding the future of your existence.
In the other aspect, we must understand, from the epistemological and human behavior approach, that simply finding a fork that gives us 2 paths in which a different future can be found, would be enough to search for that fork. In Post WALKING, AN EXISTENTIAL METAPHOR. PART 3 OF 4, I indicate how important the concept of BIFURCATION is for our experience – I point out the probability of observing a fork that we find in the path, it would put us metaphorically before life -, and precisely in this part III of the Post , I make an analogy with life when we are faced with a fork in the road, what it can mean (that crucial importance) for our lives to discover ourselves faced with different options and difficult decision-making, to find ourselves face to face with our meaning in life , with our destiny, with our future.
Continuing with the metaphor: What is it to encounter a fork in the path?
First of all, the answer is that we may have chosen the wrong path or the direction in which we chose to travel it. Maybe we should have walked in the opposite direction, and then we would not have reached that fork.
If we were on the right path, that fork would not have appeared. But perhaps we must acquire this experience and we will have to choose one of the 2 road options (or more) that we have. That’s the great experience. It is truly great that we objectively have that choice making. The vast majority of the time, “life” does not give us that opportunity, or we do not see it very clearly. In general, a high percentage of our actions must be carried out without any reflection when making decisions. Everything is conditioned by the physical, social, family, friendly, work environment, etc., in which we move and perform.
A “bifurcation” of any kind is one of the most relevant vital opportunities that a human being can have in their existential wandering (Post WALKING AND VITAL OPPORTUNITIES), unfortunately, it is not always presented to us.
The Japanese people have represented their respect for the roads through their devotion to various gods, among them, their god SARUTAHIKO, who has prevented the entry of evil spirits and essentially protects walkers at forks, at crossroads. vials. (There are several gods who are venerated for these divine attributes and powers).
Japanese tradition includes specific practices and rituals to ensure safe travel, such as the “ema.” tablets” or “ema boards”), small wooden plaques where the faithful write their prayers and wishes, which are hung in the sanctuaries.
Let’s see the most outstanding characteristics of this Japanese god:
Role and Attributes: Sarutahiko is known as the kami of the crossroads, and his main role is to act as a guide and protector at crossroads (forks). It is associated with orientation and decision-making in life, since crossroads (fork) in roads often symbolize critical moments where a path must be chosen (Post WALKING, AN EXISTENTIAL METAPHOR. PART 3 OF 4, and Post WALKING AND VITAL OPPORTUNITIES).
Legends and myths: Sarutahiko is mentioned in several Japanese myths. In one of them, he is the guide of Ninigi-no-Mikoto, the grandson of the sun goddess Amaterasu, when she descends to Earth. In this role, Sarutahiko guides and advises him on his journey across Earth.
Appearance and Depiction: Sarutahiko is often depicted as an older man with a long beard and a prominent nose. It is also common to see him with a staff or rod that symbolizes his role as a guide. Your image may vary depending on artistic representations and regions.
Relationship with other gods: Sarutahiko is connected to the earth goddess, Ame-no-Uzume, and together they are considered the parents of the rice goddess, Inada-hime. This connection highlights Sarutahiko’s importance in fertility and agricultural prosperity.
Worship and Adoration (Cult and Adoration / Worship and Cult): Throughout history, shrines in honor of Sarutahiko have been erected in places that are considered critical or sacred, such as at crossroads (forks). Pilgrims and travelers often pray to Sarutahiko seeking guidance and safety on their journeys.
Below I present certain mythological passages that highlight the figure of Sarutahiko as a protector and guide of travelers on different paths and challenges.
1. The meeting at the crossroads: According to legend, Sarutahiko usually appears at crossroads to assist lost or confused travelers. It is said that those who are undecided about which path to take can call upon his name and he will show them the right direction.
2. Protection during storms: In another story, Sarutahiko is summoned by a group of travelers who are caught in the middle of a raging storm in the mountains. The god appears before them as a tall man with a lantern in his hand, guiding them safely until they find shelter.
3. Help in the enchanted forest: It is said that a group of pilgrims gets lost in a forest known to be the home of evil spirits. Sarutahiko appears to them as a wise old man and offers them his guidance and protection, allowing them to find their way out of the forest and continue their journey.
4. Salvation in crossing rivers: On one occasion, a merchant is prevented from crossing a river swollen by recent rains. Sarutahiko manifests himself as a fisherman and offers him his raft to cross the turbulent waters safely, ensuring that the merchant reaches the other side safely.
5. Help in the snowy mountain: During a winter journey through the mountains, a group of travelers encounters an avalanche that blocks their path. Sarutahiko appears to them as an experienced mountaineer and guides them through safe passage, helping them avoid dangers and reach their destination safely.
In summary, Sarutahiko plays a crucial role in Japanese mythology as the guide at crossroads (forks), offering guidance and protection at decisive moments in life and travel.
And to finish, I would like to insist on recommending that we should start walking because we can use each walk as an analogy that physically communicates with our unconscious, since when walking along any path, we can use each fork as an existential metaphor that illuminates us in our own circumstantial decisions. This will help us better understand and make decisions in our lives and also motivate us to take daily walks.