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[To view the original post, click here]
If you’re a musician, then you’re a spiritual person.
You may call yourself an atheist…. or an agnostic…. or Frank, whatever you prefer.
But you’re a spiritual person nonetheless.
Because according to the definition that I just made up in my head as I typed this, spirituality is anything that aspires towards the truth.
Now, you may say this isn’t your goal. You may even be openly running away from problems in your own life. You may even believe that life is inherently meaningless or absurd.
But in music, I am certain you are seeking the truth.
Even you, my jaded friends, the very fact that you’re reading this post is because somewhere in you……….the ember of belief still burns.****
(***Just a heads up, if you aren’t resonating at this point, this will be a very uncomfortable read for you…)
“Now Michael, how do you know I’m seeking the truth? You’re just a man I don’t really know very well…”
I know because I feel the exact same way when I make music.
But the moment the recording light on my phone starts blinking (is that a thing?), whatever truth I aspire towards slips through my fingers.***
(****For those not picking up on this vibe, really appreciate you giving it a shot but this Substack is probably just gonna be more of this… so thanks for coming out!)
--------------------------------------------------------
The other day, I tried to film a YouTube video.
I was gonna talk about music business news and give my thoughts, and in my head, it was beautiful.
I was funny but serious. Authoritative, but also kinda in on the joke. Post-ironic and good spirited.
Me and Preston (who lived in the podcast studio for a brief period of time to get this label off the ground🫡) set up the cameras and got the set looking nice.
I was going to talk about the Universal Music and TikTok dispute. I had some hot takes I wanted to share, and I was ready to spit some facts.
I figured a series talking about music business would be a cool way to align my interest in business with my passion for music. Our parent company (long live the mothership, Mastering.com ⚔️) has a large following on YouTube, so they offered to help me launch the new series.
Preston (🫡 ) printed the earnings reports and had them on my sick looking executive desk (actually $40 on FB marketplace). I even bought those swinging clackers (or Newton’s cradle for chumps) to make my desk look extra slick.
I turned to Preston, and said “let’s rock and roll” or something like that.
Preston hit RECORD.
I took off at a casual but lively gate. I hit a well timed planned joke early and I was hand-gesturing at a steady clip.
I had prepared what I would say a few times in my head… but pretty quickly I started having a hard time stitching the ideas together.
A stumble, a recovery…….. a joke, a nervous laugh! ….a thought about the nervous laugh, a thought about the thought about the nervous laugh….blank…..blank……. darkness……
And before I knew it, whatever truth I was about to bear down on the world evaporated above me.
After about 5 minutes, like a car steaming from the hood, I pulled the show over to the side of the road and shut her down.
I turned to Preston (🫡) and said “oh my gosh this is boring as sh**”.
I was like Walter Cronkite without the believability, charm, or dashing good looks… I had all the pizzaz of an (unsalted) Saltine cracker.
Anyways it was very bad, and I knew it.
And not in the self-pity way… it just clearly wasn’t my thing. I have an interview podcast which felt pretty natural from Day 1, but for some reason when I’m talking to the camera I couldn’t relax.
I knew it would be very bad for a while until I improved.
Now…. I believed I could get good at it if I just put in the time and the effort. But “being good on camera” was never something I wanted to get good at.
I just wanted to be myself and share (what I hoped) was the truth.
I turned to Preston (🫡 )and I said:
“This was a failure, I must go home now.”
A man of my word, I went home and I told my wife what happened, to which she replied:
“yeah I could’ve told you that you would’ve hated filming a YouTube video.”
She was right. She’s always right. And I mean that sincerely.
--------------------------------------------------------
After the sharp sting of a failure wore off, I re-examined how I could promote Mad Records in a way that aligned my interest in business with my passion for music (my original goal with the YouTube video.)
And that night, I started this Substack.
I talked about the UMG / TikTok dispute, and it felt really natural. I was able to write freely, make edits, take breaks, and strive for the truth. I even got to hang out with my sweet 12-year old Maltese queen, Katie, while I wrote it. What a joy.
(You can check out that post here after you finish this!)
And unlike my crushed YouTube aspirations, my article turned out pretty ok - which was a good enough starting point for me.
SO WHAT’S THE POINT?
If you feel like your “content” isn’t capturing the deep, spiritual truth you’re aspiring for with your music, then you have two options:

1. Give yourself the time to improve. Be patient and expect no results in the meantime. If results happen, then congrats, you’re now good at that thing.
2. Give yourself grace for falling short of your vision, and find a different medium/method that captures it. Nurse your wounds with people who understand what you’re trying to accomplish.

There is always a way to share your creative vision in a way that aligns with your values.
You just have to build up a pain tolerance for failing publicly.
However, for the love of all things holy, please subscribe to this SubStack…. I can’t fail again I have plans this weekend.)
Long Live Mad Records ⚔️

• mike

Introduction In a world where education shapes the leaders of tomorrow, Makoons Preschool emerges as a beacon of excellence, committed to nurturing young minds and preparing them for the challenges of the 21st century. As a premium preschool in India, Makoons goes beyond traditional education to create a transformative learning experience for children.
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3. State-of-the-Art Facilities: Our preschool is equipped with state-of-the-art facilities designed to support children's learning and development. From spacious classrooms to well-stocked libraries to outdoor play areas, every aspect of our infrastructure is tailored to enhance the learning experience and promote exploration and discovery.
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Hi SCUF Gaming,
I received a SCUF controller as a gift three months ago for my birthday. As a lifelong gamer, I was thrilled because I'd always admired SCUF controllers but never could afford one. This controller was also meaningful to me being a fan of Scump and COD being my main game.
Initially, I was over the moon with my SCUF controller. I treated it like gold. Gentle use, cleaned after every session, and stored in its case every night. However, about a week ago, my excitement started to come to an end.
First, my L2 trigger suddenly became very loose, causing my aim to trigger with the slightest touch. A few days later, my right joystick started drifting left and right, making COD unplayable. I haven’t even dropped this controller once. Following the included instructions, I replaced the thumbsticks with the extras provided, but then the sticks weren’t even responding. So I put the original ones back on and adjusted the deadzones in-game and on Steam, but the drift still happens.
Today, I carefully reinstalled the sticks one more time, but noticed that doing just that seemed to have made them even looser. This is very disappointing for a controller that cost nearly $300. This was a replacement for my old Xbox controller, which lasted two years before developing stick drift, but only cost a fraction of this one.
I know the controller has a one-year warranty, but the process on SCUF's website is confusing. I do some more research online only to find similar complaints about SCUF's warranty, repairs, and customer service. This is just more upsetting because the CDL promotes SCUF so heavily, and I even recommended it to friends.
I have all the order information and the warranty seal. Can someone from SCUF please help me with either a repair or a refund? This situation is really frustrating, and I hope SCUF can make this right.
Thank you.

Hello,
I work for a retail chain where I moved up fairly quickly. I moved to a location that was closer to my home and began working with a person that I got a little too close to.
I should have always kept things professional, but we were soon spending a lot of time together outside of work. This person was cooking for me, making coffee for me at the office, flirting, lots of embraces when no one was around, randomly buying me gifts, making a lot of sexual comments at me, etc.
This relationship tip-toed into almost physical on several occasions, I just couldn't bring myself to go that far at work with fear of losing my job. I felt like I was trying to be seduced at work.
Eventually this person got into a relationship. I cooled things off and stopped giving them any attention or special treatment. Which I admit I was guilty of. They knew how to play me and they got a lot of attention and special treatment. Their behavior became very hot and cold with me.
One day in a ditch to save money, then company decides to slash hours. Easily cutting more than a 100 hours a week from each location. When this person found out, they put in their two week notice but not before disparaging me and ruining my reputation.
Another associate from a different store was working with them on that day. It took me a year to find out but my coworker told the other associate that I was "being creepy", giving them "too much unwanted attention", constantly "buying them things", "stalking them". My coworker had told a few other people in private that they were quitting because there wasn't anymore hours for them. This other store's associate was told that my coworker had to put in their notice and quit immediately cause they feared for their life around me, that I may attack or harm them. This is after me cutting all contact and communication and not seeing this person for several months due to our schedules no longer lining up. I hadn't talked to or even so much as texted this person for months. They conveniently left out all of their parts of the relationship to make things seem one-sided and they were a victim.
Now the other store's associate went back to their store and spread the gossip. It doesn't help that the other location has an immature older lady running the place that still believes she's in highschool. Now this older lady has spread gossip throughout the whole district that I'm creepy, I should be avoided etc. Despite this I've been promoted again. When I need to get coverage from another store, it's almost impossible because everyone has been warned to steer clear of me and my location.
I hate having this stain on my reputation, but I'm very conflicted. The job is decent pay and fairly easy. It's the kind of job you can work maybe 40% of your shift, and the rest is downtime watching TV etc. So in one sense it's very comfy. The benefits and location are also very good.
The one thing I really hate about the job is their hours. The operating hours are now middle of the day and that makes work life balance very difficult. It's one of those jobs where you don't have time to do anything early morning or at night when you get off work.
So do I keep the job and just try to ignore everything. No one from upper management or HR ever came to me with questions, which makes me thing they are just treating it as unfounded rumors and gossip. I honestly can't stand the immaturity of it though. People who I used to be really cool with have turned their backs on me, believing all the gossip and lies.
If I were to quit, I'd have to take a job with more physical labor and less pay, but there is a chance that I'd get better hours. I've worked so hard to achieve a lot at this company and it would suck to have to work my way back up from the bottom again.
TLDR: had a relationship with someone at work, they lied and used it as an excuse to be a victim, ruined my reputation and now I'm unhappy at work.

"Why Did Jesus Die on the Cross?"

The main reason Jesus died on the cross was to defeat Satan and set us free from his oppressive rule. Everything else that Jesus accomplished was to be understood as an aspect and consequence of this victory (e.g., Recapitulation, Moral Influence, etc.).
This understanding of why Jesus had to die is called the Christus Victor (Latin for “Christ is Victorious”) view of the atonement. But, what exactly was Christ victorious from, and why? To find out the answers to these questions, we have to turn to the Old Testament, as that's what the apostles would often allude to in order to properly teach their audience the message they were trying to convey (Rom. 15:4).
The OT is full of conflict between the Father (YHVH) and false gods, between YHVH and cosmic forces of chaos. The Psalms speak of this conflict between YHVH and water monsters of the deeps (an ancient image for chaos) (Psa. 29:3-4; 74:10-14; 77:16, 19; 89:9-10; 104:2-9, etc).
The liberation of Israel from Egypt wasn’t just a conflict between Pharaoh and Moses. It was really between YHVH and the false gods of Egypt.
Regardless of whether you think the aforementioned descriptions are literal or metaphorical, the reality that the Old Testament describes is that humanity lived in a “cosmic war zone.”
The Christus Victor motif is about Christ reigning victorious over wicked principalities and Satan's kingdom, and is strongly emphasized throughout the New Testament. Scripture declares that Jesus came to drive out "the prince of this world” (John 12:31), to “destroy the works of the devil” (1 John 3:8), to “destroy him that had the power of death, that is, the devil” (Heb. 2:14) and to “put all enemies under his feet” (1 Cor 15:25). Jesus came to overpower the “strong man” (Satan) who held the world in bondage and worked with his Church to plunder his "palace" (Luke 11:21-22). He came to end the reign of the cosmic “thief” who seized the world to “steal, and to kill, and to destroy” the life YHVH intended for us (John 10:10). Jesus came and died on the cross to disarm “the principalities and powers” and make a “shew of them openly [i.e., public spectacle]” by “triumphing over them in [the cross]” (Col. 2:15).
Beyond these explicit statements, there are many other passages that express the Christus Victor motif as well. For example, the first prophecy in the Bible foretells that a descendent of Eve (Jesus) would crush the head of the serpent (Gen. 3:15). The first Christian sermon ever preached proclaimed that Jesus in principle conquered all YHVH's enemies (Acts 2:32-36). And the single most frequently quoted Old Testament passage by New Testament authors is Psalm 110:1 which predicts that Christ would conquer all YHVH’s opponents. (Psalm 110 is quoted or alluded to in Matthew 22:41-45; 26:64, Mark 12:35-37; 14:62, Luke 20:41-44; 22:69, Acts 5:31; 7:55-56, Romans 8:34, 1st Corinthians 15:22-25, Ephesians 1:20, Hebrews 1:3; 1:13; 5:6, 10; 6:20; 7:11, 15, 17, 21; 8:1; 10:12-13, 1st Peter 3:22, and Revelation 3:21.) According to New Testament scholar Oscar Cullman, the frequency with which New Testament authors cite this Psalm is the greatest proof that Christ’s “victory over the angel powers stands at the very center of early Christian thought.”
Because of man's rebellion, the Messiah's coming involved a rescue mission that included a strategy for vanquishing the powers of darkness.
Since YHVH is a God of love who gives genuine “say-so” to both angels and humans, YHVH rarely accomplishes His providential plans through coercion. YHVH relies on His infinite wisdom to achieve His goals. Nowhere is YHVH's wisdom put more on display than in the manner in which He outsmarted Satan and the powers of evil, using their own evil to bring about their defeat.
Most readers probably know the famous story from ancient Greece about the Trojan Horse. To recap the story, Troy and Greece had been locked in a ten-year-long vicious war when, according to Homer and Virgil, the Greeks came up with a brilliant idea. They built an enormous wooden horse, hid soldiers inside and offered it to the Trojans as a gift, claiming they were conceding defeat and going home. The delighted Trojans accepted the gift and proceeded to celebrate by drinking themselves into a drunken stupor. When night came and the Trojan warriors were too wasted to fight, the Greeks exited the horse, unlocked the city gates to quietly let all their compatriots in, and easily conquered the city, thus winning the war.
Historians debate whether any of this actually happened. But either way, as military strategies go, it’s brilliant.
Now, there are five clues in the New Testament that suggest YHVH was using something like this Trojan Horse strategy against the powers when he sent Jesus into the world:
1) The Bible tells us that YHVH's victory over the powers of darkness was achieved by the employment of YHVH’s wisdom, and was centered on that wisdom having become reality in Jesus Christ (Rom. 16:25, 1 Cor. 2:7, Eph. 3:9-10, Col. 1:26). It also tells us that, for some reason, this Christ-centered wisdom was kept “secret and hidden” throughout the ages. It’s clear from this that YHVH's strategy was to outsmart and surprise the powers by sending Jesus.
2) While humans don’t generally know Jesus’ true identity during his ministry, demons do. They recognize Jesus as the Son of God, the Messiah, but, interestingly enough, they have no idea what he’s doing (Mark 1:24; 3:11; 5:7, Luke 8:21). Again, the wisdom of YHVH in sending Jesus was hidden from them.
3) We’re told that, while humans certainly share in the responsibility for the crucifixion, Satan and the powers were working behind the scenes to bring it about (John 13:27 cf. 1 Cor. 2:6-8). These forces of evil helped orchestrate the crucifixion.
4) We’re taught that if the “princes of this world [age]” had understood the secret wisdom of YHVH, “they would not have crucified the Lord of glory” (1 Cor 2:8 cf. vss 6-7). Apparently, Satan and the powers regretted orchestrating Christ’s crucifixion once they learned of the wisdom of YHVH that was behind it.
5) Finally, we can begin to understand why the powers came to regret crucifying “the Lord of glory” when we read that it was by means of the crucifixion that the “handwriting of ordinances that was against us, which was contrary to us [i.e., the charge of our legal indebtedness]” was “[taken] out of the way [i.e., canceled]” as the powers were disarmed. In this way Christ “triumph[ed] over” the powers by "his cross” and even “made a shew of them openly” (Col. 2:14-15). Through Christ’s death and resurrection YHVH's enemies were vanquished and placed under his Messiah's feet, and ultimately His own in the end (1 Cor. 15:23-28).
Putting these five clues together, we can discern YHVH's Trojan Horse strategy in sending Jesus.
The powers couldn’t discern why Jesus came because YHVH's wisdom was hidden from them. YHVH's wisdom was motivated by unfathomable love, and since Satan and the other powers were evil, they lacked the capacity to understand it. Their evil hearts prevented them from suspecting what YHVH was up to.
What the powers did understand was that Jesus was mortal. This meant he was killable. Lacking the capacity to understand that this was the means by which YHVH would ultimately bring about the defeat of death (and thus, pave the road for the resurrection itself), they never suspected that making Jesus vulnerable to their evil might actually be part of YHVH's infinitely wise plan.
And so they took the bait (or "ransom"; Matt. 20:28, Mark 10:45, 1 Tim. 2:5-6). Utilizing Judas and other willing human agents, the powers played right into YHVH’s secret plan and orchestrated the crucifixion of the Messiah (Acts 2:22-23; 4:28). YHVH thus brilliantly used the self-inflicted incapacity of evil to understand love against itself. And, like light dispelling darkness, the unfathomably beautiful act of YHVH's love in sending the willing Messiah as a "ransom" to these blood-thirsty powers defeated them. The whole creation was in principle freed and reconciled to YHVH, while everything written against us humans was nailed to the cross, thus robbing the powers of the only legal claim they had on us. They were “spoiled [i.e., disempowered]” (Col. 2:14-15).
As happened to the Trojans in accepting the gift from the Greeks, in seizing on Christ’s vulnerability and orchestrating his crucifixion, the powers unwittingly cooperated with YHVH to unleash the one power in the world that dispels all evil and sets captives free. It’s the power of self-sacrificial love.

Why Penal Substitution Is Unbiblical

For the sake of keeping this already lengthy post as short as possible I'm not going to spend too much time on why exactly PSA (Penal Substitutionary Atonement) is inconsistent with Scripture, but I'll go ahead and point out the main reasons why I believe this is so, and let the reader look further into this subject by themselves, being that there are many resources out there which have devoted much more time than I ever could here in supporting this premise.

"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:"-1 Corinthians 5:7

The Passover is one of the two most prominent images in the New Testament given as a comparison to Christ's atonement and what it accomplished, (the other most common image being the Day of Atonement sacrifice).
In the Passover, the blood of the lamb on the door posts of the Hebrews in the book of Exodus was meant to mark out those who were YHVH's, not be a symbol of PSA, as the lamb itself was not being punished by God in place of the Hebrews, but rather the kingdom of Egypt (and thus, allegorically speaking, the kingdom of darkness which opposed YHVH) was what was being judged and punished, because those who were not "covered" by the blood of the lamb could be easily identified as not part of God's kingdom/covenant and liberated people.
Looking at the Day of Atonement sacrifice (which, again, Christ's death is repeatedly compared to throughout the New Testament), this ritual required a ram, a bull, and two goats (Lev. 16:3-5). The ram was for a burnt offering intended to please God (Lev. 16:3-4). The bull served as a sin offering for Aaron, the high priest, and his family. In this case, the sin offering restored the priest to ritual purity, allowing him to occupy sacred space and be near YHVH’s presence. Two goats taken from "the congregation” were needed for the single sin offering for the people (Lev. 16:5). So why two goats?
The high priest would cast lots over the two goats, with one chosen as a sacrifice “for the Lord” (Lev. 16:8). The blood of that goat would purify the people. The second goat was not sacrificed or designated “for the Lord.” On the contrary, this goat—the one that symbolically carried the sins away from the camp of Israel into the wilderness—was “for Azazel” (Lev. 16:8-10).
What—or who—is Azazel?
The Hebrew term azazel (עזאזל) occurs four times in Leviticus 16 but nowhere else in most people's canon of the Bible, (and I say "most people's canon," because some people do include 1 Enoch in their canon of Scripture, which of course goes into great detail about this "Azazel" figure). Many translations prefer to translate the term as a phrase, “the goat that goes away,” which is the same idea conveyed in the King James Version’s “scapegoat.” Other translations treat the word as a name: Azazel. The “scapegoat” option is possible, but since the phrase “for Azazel” parallels the phrase “for YHVH” (“for the Lord”), the wording suggests that two divine figures are being contrasted by the two goats.
A strong case can be made for translating the term as the name Azazel. Ancient Jewish texts show that Azazel was understood as a demonic figure associated with the wilderness. The Mishnah (ca. AD 200; Yoma 6:6) records that the goat for Azazel was led to a cliff and pushed over, ensuring it would not return with its death. This association of the wilderness with evil is also evident in the New Testament, as this was where Jesus met the devil (Matt. 4:1). Also, in Leviticus 17:1-7 we learn that some Israelites had been accustomed to sacrificing offerings to "devils" (alternatively translated as “goat demons”). The Day of Atonement replaced this illegitimate practice.
The second goat was not sent into the wilderness as a sacrifice to a foreign god or demon. The act of sending the live goat out into the wilderness, which was unholy ground, was to send the sins of the people where they belonged—to the demonic domain. With one goat sacrificed to bring purification and access to YHVH and one goat sent to carry the people’s sins to the demonic domain, this annual ritual reinforced the identity of the true God and His mercy and holiness.
When Jesus died on the cross for all of humanity’s sins, he was crucified outside the city, paralleling the sins of the people being cast to the wilderness via the goat to Azazel. Jesus died once for all sinners, negating the need for this ritual.
As previously stated, the goat which had all the sin put on it was sent alive off to the wilderness, while the blood of the goat which was blameless was used to purify the temple and the people. Penal substitution would necessitate the killing of the goat which had the sin put on it.
Mind you, this is the only sacrificial ritual of any kind in the Torah in which sins are placed on an animal. The only time it happens is this, and that animal is not sacrificed. Most PSA proponents unwittingly point to this ritual as evidence of their view, despite it actually serving as evidence to the contrary, because most people don't read their Old Testament and don't familiarize themselves with the "boring parts" like Leviticus (when it's actually rather important to do so, since that book explains how exactly animal offerings were to be carried out and why they were done in the first place).
In the New Testament, Christ's blood was not only meant to mark out those who were his, but also expel the presence of sin and ritual uncleanness so as to make the presence of YHVH manifest in the believer's life. Notice how God's wrath isn't poured out on Christ in our stead on this view, but rather His wrath was poured out on those who weren't covered, and the presence of sin and evil were merely removed by that which is pure and blameless (Christ's blood) for the believer.
All this is the difference between expiation and propitiation.

The Content of Paul's Gospel Message

When the New Testament writers talked about “the gospel,” they referred not to the Protestant doctrine of justification sola fide–the proposition that if we will stop trying to win God’s favor and only just believe that God has exchanged our sin for Christ’s perfect righteousness, then in God’s eyes we will have the perfect righteousness required both for salvation and for assuaging our guilty consciences–but rather they referred to the simple but explosive proposition Kyrios Christos, “Christ is Lord.” That is to say, the gospel was, properly speaking, the royal announcement that Jesus of Nazareth was the God of Israel’s promised Messiah, the King of kings and Lord of lords.
The New Testament writers were not writing in a cultural or linguistic vacuum and their language of euangelion (good news) and euangelizomai would have been understood by their audience in fairly specific ways. Namely, in the Greco-Roman world for which the New Testament authors wrote, euangelion/euangelizomai language typically had to do with either A) the announcement of the accession of a ruler, or B) the announcement of a victory in battle, and would probably have been understood along those lines.
Let’s take the announcements of a new ruler first. The classic example of such a language is the Priene Calendar Inscription, dating to circa 9 BC, which celebrates the rule (and birthday) of Caesar Augustus as follows:
"It was seeming to the Greeks in Asia, in the opinion of the high priest Apollonius of Menophilus Azanitus: Since Providence, which has ordered all things of our life and is very much interested in our life, has ordered things in sending Augustus, whom she filled with virtue for the benefit of men, sending him as a savior [soter] both for us and for those after us, him who would end war and order all things, and since Caesar by his appearance [epiphanein] surpassed the hopes of all those who received the good tidings [euangelia], not only those who were benefactors before him, but even the hope among those who will be left afterward, and the birthday of the god [he genethlios tou theou] was for the world the beginning of the good tidings [euangelion] through him; and Asia resolved it in Smyrna."
The association of the term euangelion with the announcement of Augustus’ rule is clear enough and is typical of how this language is used elsewhere. To give another example, Josephus records that at the news of the accession of the new emperor Vespasian (69 AD) “every city kept festival for the good news (euangelia) and offered sacrifices on his behalf.” (The Jewish War, IV.618). Finally, a papyrus dating to ca. 498 AD begins:
"Since I have become aware of the good news (euangeliou) about the proclamation as Caesar (of Gaius Julius Verus Maximus Augustus)…"
This usage occurs also in the Septuagint, the Greek translations of the Jewish Scriptures. For instance LXX Isaiah 52:7 reads, “How beautiful upon the mountains are the feet of him who brings good news (euangelizomenou), who publishes peace, who brings good news (euangelizomenos) of salvation, who says to Zion, ‘Your God reigns.'" Similarly, LXX Isaiah 40:9-10 reads:

"…Go up on a high mountain, you who bring good tidings (ho euangelizomenos) to Sion; lift up your voice with strength, you who bring good tidings (ho euangelizomenos); lift it up, do not fear; say to the cities of Ioudas, “See your God!” Behold, the Lord comes with strength, and his arm with authority (kyrieias)…."-NETS, Esaias 40:9-10

This consistent close connection between euangelion/euangelizomai language and announcements of rule strongly suggests that many of the initial hearers/readers of the early Christians’ evangelical language would likely have understood that language as the announcement of a new ruler (see, e.g., Acts 17:7), and, unless there is strong NT evidence to the contrary, we should presume that the NT writers probably intended their language to be so understood.
However, the other main way in which euangelion/euangelizomai language was used in the Greco-Roman world was with reference to battle reports, announcements of victory in war. A classic example of this sort of usage can be found in LXX 2 Samuel 18:19ff, where David receives word that his traitorous son, Absalom, has been defeated in battle. Euangelion/euangelizomai is used throughout the passage for the communications from the front.
As already shown throughout this post, the NT speaks of Jesus’s death and resurrection as a great victory over the powers that existed at that time and, most importantly, over death itself. Jesus’ conquest of the principalities and powers was the establishment of his rule and comprehensive authority over heaven and earth, that is, of his Lordship over all things (again, at that time).
This was the content of Paul's gospel message...

Justification, and the "New" Perspective on Paul

The following quotation is from The Gospel Coalition, and I believe it to be a decently accurate summary of the NPP (New Perspective on Paul), despite it being from a source which is in opposition to it:

The New Perspective on Paul, a major scholarly shift that began in the 1980s, argues that the Jewish context of the New Testament has been wrongly understood and that this misunderstand[ing] has led to errors in the traditional-Protestant understanding of justification. According to the New Perspective, the Jewish systems of salvation were not based on works-righteousness but rather on covenantal nomism, the belief that one enters the people of God by grace and stays in through obedience to the covenant. This means that Paul could not have been referring to works-righteousness by his phrase “works of the law”; instead, he was referring to Jewish boundary markers that made clear who was or was not within the people of God. For the New Perspective, this is the issue that Paul opposes in the NT. Thus, justification takes on two aspects for the New Perspective rather than one; initial justification is by faith (grace) and recognizes covenant status (ecclesiology), while final justification is partially by works, albeit works produced by the Spirit.

I believe what's called the "new perspective" is actually rather old, and that the Reformers' view of Paul is what is truly new, being that the Lutheran understanding of Paul is simply not Biblical.
The Reformation perspective understands Paul to be arguing against a legalistic Jewish culture that seeks to earn their salvation through works. However, supporters of the NPP argue that Paul has been misread. We contend he was actually combating Jews who were boasting because they were God's people, the "elect" or the "chosen ones." Their "works," so to speak, were done to show they were God's covenant people and not to earn their salvation.
The key questions involve Paul’s view(s) of the law and the meaning of the controversy in which Paul was engaged. Paul strongly argued that we are “justified by the faith of Christ, and not by the works of the law” (Gal. 2:16b). Since the time of Martin Luther, this has been understood as an indictment of legalistic efforts to merit favor before God. Judaism was cast in the role of the medieval "church," and so Paul’s protests became very Lutheran, with traditional-Protestant theology reinforced in all its particulars (along with its limitations) as a result. In hermeneutical terms, then, the historical context of Paul’s debate will answer the questions we have about what exactly the apostle meant by the phrase "works of the law," along with other phrases often used as support by the Reformers for their doctrine of Sola Fide (justification by faith alone), like when Paul mentions "the righteousness of God."
Obviously an in-depth analysis of the Pauline corpus and its place in the context of first-century Judaism would take us far beyond the scope of this brief post. We can, however, quickly survey the topography of Paul’s thought in context, particularly as it has emerged through the efforts of recent scholarship, and note some salient points which may be used as the basis of a refurbished soteriology.
[Note: The more popular scholars associated with the NPP are E.P. Sanders, James Dunn, and N.T. Wright. Dunn was the first to coin the term "The New Perspective" in a 1983 Manson Memorial Lecture, The New Perspective on Paul and the Law.]
Varying authors since the early 1900's have brought up the charge that Paul was misread by those in the tradition of Martin Luther and other Protestant Reformers. Yet, it wasn't until E.P. Sanders' 1977 book, Paul and Palestinian Judaism, that scholars began to pay much attention to the issue. In his book, Sanders argues that the Judaism of Paul's day has been wrongly criticized as a religion of "works-salvation" by those in the Protestant tradition.
A fundamental premise in the NPP is that Judaism was actually a religion of grace. Sander's puts it clearly:
"On the point at which many have found the decisive contrast between Paul and Judaism - grace and works - Paul is in agreement with Palestinian Judaism... Salvation is by grace but judgment is according to works'...God saves by grace, but... within the framework established by grace he rewards good deeds and punishes transgression." (Paul and Palestinian Judaism, p. 543)
N.T. Wright adds that, "we have misjudged early Judaism, especially Pharisaism, if we have thought of it as an early version of Pelagianism," (Wright, What Saint Paul Really Said, p. 32).
Sanders has coined a now well-known phrase to describe the character of first-century Palestinian Judaism: “covenantal nomism.” The meaning of “covenantal nomism” is that human obedience is not construed as the means of entering into God’s covenant. That cannot be earned; inclusion within the covenant body is by the grace of God. Rather, obedience is the means of maintaining one’s status within the covenant. And with its emphasis on divine grace and forgiveness, Judaism was never a religion of legalism.
If covenantal nomism was operating as the primary category under which Jews understood the Law, then when Jews spoke of obeying commandments, or when they required strict obedience of themselves and fellow Jews, it was because they were "keeping the covenant," rather than out of legalism.
More recently, N.T. Wright has made a significant contribution in his little book, What Saint Paul Really Said. Wright’s focus is the gospel and the doctrine of justification. With incisive clarity he demonstrates that the core of Paul’s gospel was not justification by faith, but the death and resurrection of Christ and his exaltation as Lord. The proclamation of the gospel was the proclamation of Jesus as Lord, the Messiah who fulfilled Israel’s expectations. Romans 1:3-4, not 1:16-17, is the gospel, contrary to traditional thinking. Justification is not the center of Paul’s thought, but an outworking of it:
"[T]he doctrine of justification by faith is not what Paul means by ‘the gospel’. It is implied by the gospel; when the gospel is proclaimed, people come to faith and so are regarded by God as members of his people. But ‘the gospel’ is not an account of how people get saved. It is, as we saw in an earlier chapter, the proclamation of the lordship of Jesus Christ….Let us be quite clear. ‘The gospel’ is the announcement of Jesus’ lordship, which works with power to bring people into the family of Abraham, now redefined around Jesus Christ and characterized solely by faith in him. ‘Justification’ is the doctrine which insists that all those who have this faith belong as full members of this family, on this basis and no other." (pp. 132, 133)
Wright brings us to this point by showing what “justification” would have meant in Paul’s Jewish context, bound up as it was in law-court terminology, eschatology, and God’s faithfulness to God’s covenant.
Specifically, Wright explodes the myth that the pre-Christian Saul was a pious, proto-Pelagian moralist seeking to earn his individual passage into heaven. Wright capitalizes on Paul’s autobiographical confessions to paint rather a picture of a zealous Jewish nationalist whose driving concern was to cleanse Israel of Gentiles as well as Jews who had lax attitudes toward the Torah. Running the risk of anachronism, Wright points to a contemporary version of the pre-Christian Saul: Yigal Amir, the zealous Torah-loyal Jew who assassinated Prime Minister Yitzhak Rabin for exchanging Israel’s land for peace. Wright writes:
"Jews like Saul of Tarsus were not interested in an abstract, ahistorical system of salvation... They were interested in the salvation which, they believed, the one true God had promised to his people Israel." (pp. 32, 33)
Wright maintains that as a Christian, Paul continued to challenge paganism by taking the moral high ground of the creational monotheist. The doctrine of justification was not what Paul preached to the Gentiles as the main thrust of his gospel message; it was rather “the thing his converts most needed to know in order to be assured that they really were part of God’s people” after they had responded to the gospel message.
Even while taking the gospel to the Gentiles, however, Paul continued to criticize Judaism “from within” even as he had as a zealous Pharisee. But whereas his mission before was to root out those with lax attitudes toward the Torah, now his mission was to demonstrate that God’s covenant faithfulness (righteousness) has already been revealed in Jesus Christ.
At this point Wright carefully documents Paul’s use of the controversial phrase “God’s righteousness” and draws out the implications of his meaning against the background of a Jewish concept of justification. The righteousness of God and the righteousness of the party who is “justified” cannot be confused because the term bears different connotations for the judge than for the plaintiff or defendant. The judge is “righteous” if his or her judgment is fair and impartial; the plaintiff or defendant is “righteous” if the judge rules in his or her favor. Hence:
"If we use the language of the law court, it makes no sense whatsoever to say that the judge imputes, imparts, bequeaths, conveys or otherwise transfers his righteousness to either the plaintiff or the defendant. Righteousness is not an object, a substance or a gas which can be passed across the courtroom. For the judge to be righteous does not mean that the court has found in his favor. For the plaintiff or defendant to be righteous does not mean that he or she has tried the case properly or impartially. To imagine the defendant somehow receiving the judge’s righteousness is simply a category mistake. That is not how the language works." (p. 98)
However, Wright makes the important observation that even with the forensic metaphor, Paul’s theology is not so much about the courtroom as it is about God’s love.
Righteousness is not an impersonal, abstract standard, a measuring-stick or a balancing scale. That was, and still is, a Greek view. Righteousness, Biblically speaking, grows out of covenant relationship. We forgive because we have been forgiven (Matt. 18:21-35); “we love" because God “first loved us” (1 John 4:19). Love is the fulfillment of the law (Rom. 13:8, 10, Gal 5:14, Jam. 2:8). Paul even looked forward to a day when “we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10), and he acknowledged that his clear conscience did not necessarily ensure this verdict (1 Cor. 4:4), but he was confident nevertheless. Paul did in fact testify of his clear conscience: “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation [i.e., behavior] in the world, and more abundantly to you-ward” (2 Cor. 1:12). He was aware that he had not yet “attained” (Phil. 3:12-14), that he still struggled with the flesh, yet he was confident of the value of his performance (1 Cor. 9:27). These are hardly the convictions of someone who intends to rest entirely on the merits of an alien righteousness imputed to his or her account.
Wright went on to flesh out the doctrine of justification in Galatians, Philippians, and Romans. The “works of the law” are not proto-Pelagian efforts to earn salvation, but rather “sabbath [keeping], food-laws, circumcision” (p. 132). Considering the controversy in Galatia, Wright writes:
"Despite a long tradition to the contrary, the problem Paul addresses in Galatians is not the question of how precisely someone becomes a Christian, or attains to a relationship with God….The problem he addresses is: should his ex-pagan converts be circumcised or not? Now this question is by no means obviously to do with the questions faced by Augustine and Pelagius, or by Luther and Erasmus. On anyone’s reading, but especially within its first-century context, it has to do quite obviously with the question of how you define the people of God: are they to be defined by the badges of Jewish race, or in some other way? Circumcision is not a ‘moral’ issue; it does not have to do with moral effort, or earning salvation by good deeds. Nor can we simply treat it as a religious ritual, then designate all religious ritual as crypto-Pelagian good works, and so smuggle Pelagius into Galatia as the arch-opponent after all. First-century thought, both Jewish and Christian, simply doesn’t work like that…. [T]he polemic against the Torah in Galatians simply will not work if we ‘translate’ it into polemic either against straightforward self-help moralism or against the more subtle snare of ‘legalism’, as some have suggested. The passages about the law only work — and by ‘work’ I mean they will only make full sense in their contexts, which is what counts in the last analysis — when we take them as references to the Jewish law, the Torah, seen as the national charter of the Jewish race." (pp. 120-122)
The debate about justification, then, “wasn’t so much about soteriology as about ecclesiology; not so much about salvation as about the church.” (p. 119)
To summarize the theology of Paul in his epistles, the apostle mainly spent time arguing to those whom he were sending letters that salvation in Christ was available to all men without distinction. Jews and Gentiles alike may accept the free gift; it was not limited to any one group. Paul was vehement about this, especially in his letter to the Romans. As such, I will finish this post off by summarizing the letter itself, so as to provide Biblical support for the premises of the NPP and for what the scholars I referenced have thus far argued.
After his introduction in the epistle to an already believing and mostly Gentile audience (who would've already been familiar with the gospel proclaimed in verses 3-4), Paul makes a thematic statement in 1:16: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” This statement is just one of many key statements littered throughout the book of Romans that give us proper understanding of the point Paul wished to make to the interlocutors of his day, namely, salvation is available to all, whether Jew or Gentile.
In 1:16 Paul sets out a basic theme of his message in the letter to the Romans. All who believed, whether they be Jew or Gentile, were saved by the power of the gospel. The universal nature of salvation was explicitly stated. The gospel saved all without distinction, whether Jew or Greek; salvation was through the gospel of Jesus Christ. Immediately after this thematic declaration, Paul undertakes to show the universal nature of sin and guilt. In 1:18-32 Paul shows how the Gentile is guilty before God. Despite evidence of God and his attributes, which is readily available to all, they have failed to honor YHVH as God and have exchanged His glory for idolatrous worship and self-promotion. As a consequence, God handed them over in judgment (1:18-32). Paul moves to denunciation of those who would judge others while themselves being guilty of the very same offenses (2:1-5) and argues that all will be judged according to their deeds (2:6). This judgment applies to all, namely, Jew and Greek (2:9-10). This section serves as somewhat of a transition in Paul’s argument. He has highlighted the guilt of the Gentiles (1:18ff) and will shortly outline the guilt of the Jew (2:17-24). The universal statement of 2:1-11 sets the stage for Paul’s rebuke of Jewish presumption. It was not possession of the Law which delivered; it was faithful obedience. It is better to have no Law and yet to obey the essence of the Law (2:12-16) than to have the Law and not obey (2:17-3:4). Paul then defends the justice of God’s judgment (3:5-8), which leads to the conclusion that all (Jew and Gentile) are guilty before God (3:9).
Paul argues that it was a mistaken notion to think that salvation was the prerogative of the Jew only. This presumption is wrong for two reasons. First, it leads to the mistaken assumption that only Jews were eligible for this vindication (Paul deals with this misunderstanding in chapter 4 where he demonstrates that Abraham was justified by faith independently of the Law and is therefore the father of all who believe, Jew and Gentile alike). Second, it leads to the equally mistaken conclusion that all who were Jews are guaranteed of vindication. Paul demonstrates how this perspective, which would call God’s integrity into question since Paul was assuming many Jews would not experience this vindication, was misguided. He did this by demonstrating that it was never the case that all physical descendants of Israel (Jacob) were likewise recipients of the promise. In the past (9:6-33) as in the present (at that time; 11:1-10), only a remnant was preserved and only a remnant would experience vindication. Paul also argued that the unbelief of national Israel (the non-remnant) had the purpose of extending the compass of salvation. The unbelief of one group made the universal scope of the gospel possible. This universalism was itself intended to bring about the vindication of the unbelieving group (11:11-16). As a result of faith, all (Jew and Gentile) could be branches of the olive tree (11:17-24). Since faith in Christ was necessary to remain grafted into the tree, no one could boast of his position. All, Jew and Gentile alike, were dependent upon the mercy and grace of God. As a result of God’s mysterious plan, He would bring about the vindication of His people (11:25-27). [Note: It is this author's belief that this vindication occurred around 66-70 AD, with the Parousia of Christ's Church; this author is Full-Preterist in their Eschatology.]

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One of the hardest questions to answer on this subreddit is when people ask what their itinerary should be, followed by questions on what an appropriate budget would be, and then suggestions on hidden gems.
The TL;DR is that all three questions need more details if you want them to be answered.
"But kmrbtravel!" you say, "I need an itinerary if I want a budget, and a budget if I want to make an itinerary! It's all so overwhelming, and I don't know where to start! Oh but I also want to find places that have little to no tourists and are your secret hidden gems, just for that variety!"
I'm hoping this post will be a good starting point for the people above but also to let people know that for the vast majority of us, the 'basic' things recommended on Google and YouTube will be perfect! Travelling Japan is fun because there are so many things to be distracted by, and you will be spending a lot of your time wandering and trying things out, even without a detailed itinerary.

About Me

I write this spiel every time, but I'm a 25F solo traveller with friends I stay with in Japan. Played a Japanese martial art for years, and I visit Japan 3-4x every year (usually 1-2 weeks in April, 1 week in September, 1-2 weeks in late Oct/early Nov, and 1 month in December).
I'm currently on a mission to visit all 47 prefectures across Japan, and I'm at 9 right now (Kyoto, Osaka, Tokyo, Shimane, Mie, Hiroshima, Okayama, Hyogo, and most recently Nagoya). You can read about my biggest and craziest trip here (especially if you're looking for suggestions outside of Tokyo/Kyoto/Osaka!)
I speak and understand very basic and noob Japanese. Enough for me to get around, barely enough for me to talk to random obaasans in the onsen who are curious about my travels. I can read hiragana/katakana, and kanji still eludes me (but we'll get there!)
One thing to note about me is that I'm mostly temple/shrine oriented when I travel Japan, so I personally cannot answer questions regarding things like museums/amusement parks/etc.

What Makes Planning a Japan Trip So Hard? (And why is it harder for us to answer your questions?)

Out of any other country that I've visited, I genuinely believe that Japan has the most variety in terms of what you can do and see and can cater wildly to different kinds of people, which sometimes makes it very difficult for us to give you detailed answers. While we all have the same goal of 'exploring Japan,' I personally want to give the best answers possible. I will have different suggestions (and routes!) depending on if you can walk 30,000 steps/day, if you have young kids, if you like anime, if you like martial arts, if you like nature and hiking, if you like shrines/temples, if you don't mind crowds, if you want to just do what everyone else is doing, if you want to do more traditional things, etc. etc. This is why general questions on 'what should my itinerary be' can never fully be answered. We are not mind readers, but we're happy to help with more information.
'They all sound good to me though, and that's why I can't choose!'
Unfortunately, the reality is that you will have to choose by some point. Japan is so much fun because there is an endless amount of things to do, and you have to pick what sounds the most entertaining to you. After 9 prefectures and multiple visits to Japan, I have very, very little things that I personally didn't enjoy. We do not know who you are, and we do not know your preferences. You need to either pick for us, or give us that guidance so we can suggest appropriate itineraries for you.
In harsher terms, for the vast majority of us, an AI-made itinerary, or suggestions from Google or YouTube will satisfy your trip. What us humans can do on Reddit, is to give you specific suggestions, but we cannot give specific suggestions if you do not provide us with (somewhat) specific questions.

1. The Budget Question

I have travelled Japan with less than ¥2000/day, and have travelled with more than ¥20,000/day. The great thing about Japan is that you have the option to do both. Are you broke after plane tickets + hotels? No worries, there are tons of free sightseeing options and you can konbini or street food breakfast/lunch/dinner for very little. Do you want to splurge because this is your 'once-in-a-lifetime-trip?' Don't worry! There are tons of ways for you to sink your money in.
But to be more helpful, I'll break it down just a bit further. After hotels/planes, these are the biggest money sinks:

• Transportation: while transit isn't groundbreakingly expensive, if you're moving a lot and jumping around stations, it can add up. I usually charge around ¥10,000-20,000 per trip (for day-to-day transportation)
  • The big bank-breaking transportation though is of course, the Shinkansen. If you are moving between cities via the bullet train, you need to keep this in mind and weave it into your budget.
  • Other options include:
    • Night bus: pros (usually cheap), cons (you basically waste a day because you're EXHAUSTED the next day)
    • Local subway lines: pros (faster than the bus), cons (do not come on with big luggage and there is a very real chance you may have to stand 3+ hours if it's a busy line—which happened to me in Hiroshima)
    • Day bus: pros (cheap and you don't have to force yourself to sleep), cons (you literally waste a day travelling to get to your location)
• Food: while I'm personally not a fan of Japanese food myself, I still find all sorts of ways to open my wallet with cool cafes, street food, AYCE BBQ, and just general meals.
  • I've found most meals cost between ¥500-2500, though you can do cheaper with konbini-only or street stall foods. Japan is great because even their cheapest options tend to be pretty high quality.
• Tickets/experiences: renting kimonos, Ghibli museums or parks, TeamLabs, amusement parks, Shibuya Sky/Tokyo ToweSkyTree, (some) temples/shrines, gardens, castles, etc. all cost money. We have no idea what you want to do, so you'd need to provide this sort of information for us.
• Ryokans: I know I said 'excluding hotels,' but if you want a traditional ryokan experience, these tend to be much costlier than most other cheap hotel options. I personally still travel like a broke university student and rarely pay over ¥5000/night for a hotel, unless it's peak travel season, so a ryokan is out of my budget. But if you want to experience one, put it in your estimate!
• Souvenirs: if you're bad with money like me, you will be purchasing a lot of souvenirs. As a Canadian, I cannot fathom what on earth people would even want from Canada minus a bucket of maple syrup, but there are tons of options in Japan, all of which adds up quite quickly.
  • Goshuin: I am writing a massive post on goshuin/goshuincho, but Himekat has some great guides if you're not sure what they are.
  • Snacks: great, cheap gifts to get for friends and family. You're lying to yourself if you say you're not going to blitz through a Donki (Don Quijote—a chain of budget/discount stores across Japan that has everything you can possible want) for souvenirs. (It is a scarring but necessary experience for all those visiting Japan).
  • Omamori/omikuji/ema: omamori are those charms (I'm personally wearing a beaaaautiful one from Asagaya Shinmeigu) that are sold at temples and shrines, omikuji are the luck/fortune draws, and ema are those wooden tablets where you can write down a wish. I personally always write one at Meiji Jingu (Tokyo) and Itsukushima Jinja (Hiroshima)!
  • I've personally never shopped at Uniqlo, but I heard it's cheaper in Japan(?). Stationery fans will also be headed towards Loft and Tokyu Hands, I'm sure.
• Arcades: In North America, arcades are those money-wasting things you take your kids to every once in a while and a sure way to lose $1-2 each time. In Japan, arcades are everywhere and you can actually win prizes (a lot of them!) I usually average around ¥2000-4000 per prize. I know some people are totally turned off by anime and don't want any figures or prizes of the sort, but many of us will find ourselves plastered between a cute plushie and the windows inside of a blinding GIGO. Plan some wiggle room, because I find this to usually be an unexpected money sink!
• Gacha: you will be spending money on some gacha machines. You've been warned.

I'm probably forgetting things (and will update as I remember them), but Japan is REALLY good at chipping away at your wallet little bits at a time. It's not like Europe or North America where your cost is just expensive food + an expensive experience. Japan is a lot of cheap, little things that adds up quickly.
Some prices are baked in/unchanging (e.g. TeamLabs tickets or Shinkansen tickets), but many of those 'smaller things that adds up' can be quite random. I always add up my expected costs, subtract it from my total budget, and divide the remainder with the days I will be in Japan for.

• E.g.: 10 day trip to Japan, total budget left: $1000 CAD (after Shinkansen, plane, hotel, Ghibli museum, USJ, SkyTree, etc.) = $100 CAD/day. I also give myself a $200 'emergency shopping fund' for something I REALLY want that's outside of my budget.

2. The Itinerary Question

There are tons of great itineraries on YouTube and Google and I promise you, most of them are good enough for you to just copy/paste and experience. Use us for specific questions you may have in regards to them (e.g. I'm planning on going to xyz on abc dates, is there anything to keep in mind?) (and then we can inform you of any closures, tips, tricks, etc.).
As someone who travels a lot, I want to point out that hotspots are hot for a reason and the ones in Japan are all worth going to unless you can somehow tell it's not going to be your thing (and that's ok!) or you have a serious aversion to crowds.
How one makes an itinerary is always varied, but as someone who's good at going with the flow when travelling (and often plans very last minute), this is how I usually rumble:
0. BRING AN EMPTY SUITCASE: I usually have a slightly smaller suitcase inside of my big suitcase, and the smaller suitcase has all of my clothes + shoes. If you do this, please cover or cushion the wheels of your smaller suitcase inside. I have no idea what happens in the cargo, but I've smashed the wheels of two small suitcases (even though they were fine when they're not inside the larger suitcase). I usually just put some shoes/scarves/dark hoodies for cushioning.

• 1. Pin your itinerary on Google Maps or My Maps: this is my #1 tip for all travellers!
  • This allows you to visualize which areas you will be staying at the most. It allows for you to group your days based on distance (excluding ticket-oriented events with specific dates), find a suitable place for accommodation, and allows you to estimate the distance for your travels.
  • Google Maps: sign into your account, go to Google Maps, and click on the location of your itinerary → Save → New List (if you want) → make a list for your trip! The points will be visible next time you open a map.
  • My Maps: I use this more for archival purposes, but can be useful too :)
• 2. Pick a hotel: your home base. I prefer accommodations that are close to a station. While I never go back to the hotel to drop things off/refresh, I've found that I really didn't enjoy walking the 10-15 minutes back 'home' after 20-30k steps. On the flip side, there are genuinely really nice and more affordable hotels if you don't mind walking that distance.
  • Architecturally, Japan's buildings tend to be much smaller (narrower) compared to North American structures. For Tokyo especially, many budget hotels have very little floor space, which can make opening your luggage and packing really difficult. I've found hotels near popular stations to be smaller and more expensive, but convenient. Hotels some 10-15 minute walk away (which may not sound like much, but I promise you will feel after travelling Japan) tend to be slightly larger and slightly cheaper, but I've also been to a few that did not have any konbinis nearby (a very first world problem, but I live and breathe konbinis)
  • Outside of Tokyo though (even in Osaka/Kyoto), I've had less issues with hotel floor sizes.
  • You should also choose a place that is close to your itinerar(ies), if possible. This is more a 'winter travel tip' than a spring/summer one, but when daylight is tight and you want to get as many things done with limited sunlight, you do not want to waste daylight commuting if you can help it. Obviously some limitations.

My itinerary recommendations are nothing special as I literally pick things off Google. But hotspots are hot for a reason, and these were some of my favourites for Tokyo and Kyoto!

• Tokyo:
  • Nippon Budokan (for my martial arts fans!), Akihabara (for my weebs!)
  • I usually lap Meiji Jingu, Takeshita-dori, Yoyogi Park, and sometimes Omotesando (for shopping) togetheon the same day as they are all right next to each other! Going from the bustling streets of Harajuku/Takeshitadori to the peaceful forest of Meiji Jingu will always give me whiplash.
  • Shibuya, Shibuya Sky, Shibuya 109, Hachiko Statue, I personally didn't find Shibuya Crossing too special but whatever, along with the Nintendo Store + Pokemon Centre + Jump Store + Capcom Store. There's also Loft/Tokyo Hands for my stationery fanatics. Shibuya is massive and can take more than a day to explore if you really enjoy shopping.
  • I also usually walk from Sensoji to SkyTree, but your feet may hate you. You'll also be able to pass by the Asahi Beer Hall (affectionately called 'The Golden Poo' by my Japanese friends).
  • TeamLab Planets was probably the one non-sightseeing touristy thing I did, and I loved it!
  • Ikebukuro: I personally don't think you need to go out of your way for Ikebukuro but if you develop a gambling addiction from the gacha machines there, Sunshine City has the most gacha capsule machines in the world! (They also have tons of other stores like a Mugiwara Store, Crayon Shin-Chan, Pokemon stores, etc.)
• Kyoto:
  • MY HOME BASE (as it is where my best friend lives) and also my favourite city as I am a shrine enthusiast!
  • Fushimi Inari: I climb this place every trip to Japan without fail. There is nothing view-worthy at the top so feel free to turn around at the viewpoint/halfway point! If you hate yourself like me, you can reach the top and pray for safe passages :)
    • This is my biggest pet peeve: PLEASE DO NOT BLOCK THE PATH TO TAKE PICTURES. I PROMISE you, it looks exactly the same at the bottom as it does in the middle and the top. Unless you have some sort of physical ailment that only lets you explore the bottom, PLEASE KEEP MOVING AND STOP BLOCKING THE PATH.
  • Kiyomizudera: along with Ninnenzaka and Sannenzaka is always busy and chaotic, but I still very much enjoy it and you'll definitely get the feeling of 'wow, I'm in a really traditional part of Japan!'
    • Two suggestions that I don't see as much love as Kiyomizudera, but is still close is Yasaka Jinja and Chionin. I personally think Yasaka Jinja looks stunning at night with all its lanterns. At Chionin, everything looks sarcastically large (the gate, the steps, the temple) but I still really love it!
  • Kinkakuji: I will never understand why people say it's not that great when I've seen it 3+ times and I still think the gold looks incredible. Where else are you going to see a fully gold temple?! Sure it's a little out of the way, but I still think it's worth it. The gold is beautiful on a clear blue day. I know there's 'not much else to do and the loop is short' but the gold is still amazing to me (more below)
  • Ginkakuji: a really peaceful, beautifully designed pavilion. It was actually my first time visiting in my last trip and I thoroughly enjoyed it! The path leading up feels like a mini-sannenzaka, with smaller stores and eateries.
  • Arashiyama: one of my favourite places of all time in Kyoto although I do not recommend the bamboo forest and it is ironically my least favourite part of Arashiyama. Instead, I recommend:
    • Kyoto Arashiyama Orgel Museum: cute music boxes, I personally have one of Yonezu Kenshi's Lemon!
    • Nisonin Temple and Seiryoji: you may not appreciate it as much as I do if you don't love temples, but if you're not a fan of crowds I find these two way less busy (but also much more walking to get to). If you visit Seiryoji, there is a garden at the back of the temple (take the slippers and open the door). Nice cool breeze there always!
    • Monkey Park: monkeys! A bit of a hike.
    • Tenryuji: honestly not my favourite place in the world but people seem to like it
    • I usually do not have food recommendations for Japan, BUT I personally believe Arashiyama has some of the best eats!
  • Kinkakuji / Ryoanji / Ninnaji: okay I know I already mentioned Kinkakuji, but the complaint I hear the most is 'it's so far out of the way and there's nothing else there!' WRONG, if you want be stuffed full of awesome temples, I highly suggest the Kinkakuji → Ryoanji → Ninnaji route!
    • Ryoanji: is famous for its stone garden. One of my favourite gardens to study architecturally and design-wise (search up why before you go, and test it out!)
    • Ninnaji: definitely not visited as much by foreign tourists BUT I personally think it has one of the best indoor loops with long walkways and a gorgeous garden that it loops around. If I had a 'hidden gem' for foreign tourists, this would be the one I'm willing to share! (Also a 3 min bus ride from Ryoanji).
  • One place I do NOT recommend minus sakura season is Philosopher's Walk. I passed through it multiple times until someone pointed out it's actually a popular tourist attraction (??) I would not go out of my way for this at all. It looks like any other road in Japan. I don't even know if I'd recommend it during sakura season because there are so many beautiful streets for them everywhere.
  • Other places to check out are Kyoto Station (sick architecture), Tofukuji (especially during fall), Shijo-Kawaramachi (the downtown area of Kyoto), Shimogamo Jinja (another one of my 'hidden gems'—it's an extremely famous and popular shrine, but I rarely see foreign tourists for some reason), and Kitano Tenmangu (if you're a student—this is the studying god!)

3. The 'Hidden Gem' Question

If this is your first trip to Japan, you don't need hidden gems (unless they're food-specific). The major sightseeing attractions are popular for a reason and will be more than enough unless you're literally here for months.
Secondly, and more importantly, I've realized that 'hidden gems' are pretty personal to an individual's tastes. For example, I revealed a few of my hidden gem shrines and temples a few months ago, and immediately got immediately told that it's not actually very great. Well yeah, but that's why it was a hidden gem for me, because I loved it. We will not know what a 'hidden gem' means for you unless you specify the type. Are we looking for hidden gems that are about food? Temples? Specific anime references?
I can promise you that 99% of places worth going to are already spread across social media, and they're popular for good reasons. I personally don't think it's worth travelling far or trying spend so much time and effort looking for that 1%, especially on a first trip.
Lastly, I personally do not reveal my hidden gems unless I know you in person or it's a small business that may appreciate more support. While you may disagree, I think overtourism/overcrowding is pretty real in Japan right now, and I'm hesitant to put smaller places up on public platforms.
With that being said though, for tourists who have already been to Japan and want 'hidden gems' beyond Tokyo/Kyoto/Osaka, I highly recommend the Kyushu/Chugoku region trip that I did back in January. I don't have specific itinerary 'hidden gems' but I definitely have 'hidden prefectures' that I loved (and even preferred) to Tokyo/Kyoto/Osaka! (They're not actually hidden, just less visited compared to the trifecta).
Full itinerary/trip report here.
My itinerary for these prefectures are nothing special and none of them are 'hidden gems' as they're literally the most popular attractions for each place. But a. I think this proves that the 'top search' on Google is perfectly fine (because that's what I did, and I had an amazing time), and b. the popular attractions are very much worth going to.
There is a special promotion for foreign tourists that lets you take the bus to and from Shimane to Hiroshima for only 1000 yen, and the bus is only around 3 hrs from Izumo to Hiroshima! You can either start in Kyoto and move down, or start in Hiroshima and move up. I did all in 6 days which I do NOT recommend because I had to rush / clocked 30k+ steps in every day / thought I was going to die by the last day / was in a new prefecture every day.

1. Kyoto → Osaka → Kobe → Himeji → Okayama → Izumo → Hiroshima
2. Hiroshima → Izumo → Okayama → Himeji → Kobe → Osaka → Kyoto

Other prefectures nearby that are worth checking out are Nara and Mie.

Thanks for reading!

If you made it to the end, thanks for reading and I hope this was helpful. I definitely don't know everything about Japan and tons of people have amazing tips (that I still learn from every day). This was hopefully to help address some of the more common issues / repeated questions that people had. The TLDR is really just that we need specifics on who YOU are for us to answer your questions better, especially if you're looking for 'hidden gems' that are specific to your interests.
Have an amazing trip, everyone!

[Verse 1]
Dear Tyrone
I'm sorry that that man is your partner, let me be honest
It takes a man to grab a gram, your friend is not responsive
I look at him and wish that Spotify paid more to artists
I'm sorry that you gotta spit shit and then stand behind him
Life is hard, I know, the challenge is working in studio
Sometimes our homies make mistakes that affect us droppin’ some more
Hey, you're a good man that need good leadership
Let us be your mentor since Kanye West don't teach you shit
Never let a man drop on YZY, son
Either you stream that shit or slap that man in the head, son
Never fall in the porno business, that's bad religion
Please remember, you could be a bitch even if you got bitches
Never date-switch, whether right or wrong, you're a musician
Even if it don't benefit your goals, get a deal, get some discipline
Don't cut them corners like Omari did, fuck what the nitrous did
Don't pay to play with them Brazilians, get Peggy rapping bitch
Understand, no throwin' rocks at carnivals, that's law
Don't be ashamed 'bout who you wit', that's how he treat the Jews
Don't have a verse to hide a curse, to hide the sound, be sure
Five percent will comprehend, but ninety-five is lost
Be proud of who you are, your strength come from within
Lotta superstars that's real, but your partner kinda stupid
And you nothing like him, you'll carry yourself as king
Can't understand me right now? Just play this when you fifty
​
[Verse 2]
Dear Donda
Your son got some habits, I hope you don't undermine them
Especially with all these fans that's hurt inside this climate
You like music, so you know how it feels to be in alignment
With emotion, hopin' a man can please you and give you classics
Dear Ray, you gave birth to a master manipulator
Even usin' you to prove who he is is a huge favor
I think you should ask for more bangers, and more bangers
And more, uh, more bangers
I'm blamin' you for all his lyin' addictions
Psychopath intuition, the man that like to play victim
You raised a horrible fuckin' musician, the nerve of you, Ray
Donda, sit down, what I'm about to say is heavy, now listen
Mm-mm, your son's a sick man with sick thoughts, I think n***as like him should drop
Him and Carti should get locked up in a stu’ for the rest their life
He hates making music, yet hypes it all with kinks of a liar fetish
Bought a porno set because he understood fucking the girls just fit him better
He got dick defenders on YZY that he keep on a yearly allowance
A fan should never be compromised and he fucking up rollouts around them
And we gotta raise our daughters knowin' his website ships like garbage
Fuck a rap battle, he should die so all of these orders can come with a shirt and
I been in this industry twelve years, I'ma tell y'all one lil' secret
It's some dumb shit goin' on and some of these artists be here to police it
They be streamlinin' victims all inside the LP and tellin’ ‘em “Listen”
Then drop videos of TALKING to further push their agendas
To any brother that be playin' his music, know that you're playin' your sister
Or better, you're sellin' your niece to the morons, not the smart ones
Young Thug said, “Slow on BS" so I'ma drop mine
The factory 'bout to get raided too, it's only a matter of time
Ayy, Tyler, keep the fanbase away, hey, Freddie, keep the fanbase away
To anybody that embody the love for their stans, keep the fanbase away
They lookin' at you too if you standin' by him, keep the fanbase away
I'm lookin' to hoop through any fucker that kids, keep the fanbase safe
​
[Verse 3]
Dear baby girl
I'm sorry that your father too active inside your world
He don't commit to much inside music, yeah, that's for sure
He a narcissist, misogynist, livin' inside his songs
Try destroyin' Ov-hoes rather than takin' care of his own
Should be playin' us Promotion, or wearing Gosha with us
Or at our eleventh birthdays singin' Poppin’ with us
Instead, he be with Saint payin' for games and watching' hoops, examples that we don't deserve
I wanna tell me that I’m loved, I’m brave, I’m kind
I got a gift to change the world, and could change your father's mind
'Cause Volume 2 is the future, but he lives inside confusion
Money's always been illusion, but that's the life he's used to
His idol prolly didn't drop shit neither
History do repeats itself, sometimes it don't need a reason
But I would like to say it's not your fault that he's hidin' another ablum
Give him grace, this the reason I play Graduation
So the babies like me can cope later
Give me some confidence to go through somethin', it's hope later
I never wanna hear me chase a man 'cause it's feral behavior
Sittin' in VC with cracker babies for validation
I need to know that love is eternity and trumps all pain
I'll tell you who your father is, just play this song when it rains
Yes, he's a hitmaker, songwriter, superstar, right
And a fuckin' deadbeat that should never say "sequel"
Meet the Westies
​
[Verse 4]
Dear Kanye,
I know you probably thinkin' I wanted to crash your party
But truthfully, I don't have a hatin' bone in my body
There's supposed to be a good exhibition within the game
But you fucked up the moment you lied straight to my face
Why you had to stoop so low to dissapoint some decent people?
Guess integrity is lost when the metaphors doesn't reach you
And I like to understand 'cause your mind was never normal
forty-seven, but you showin' up as a seven-year-old
You got lyin' problems, jerkin' problems, gas-huffin' and spendin' problems
Bad with money, hole in house
Solicitin' fanbase problems, therapy's a lovely start
But I suggest some honest sorries, strip the ego from the bottom
I try to empathize with you 'cause I know that you been through some shit an'
Crave entitlement, but wanna be liked so bad that it's puzzlin'
No dominance, let's recap moments when you didn't fit in
No secret handshakes with your friend
No culture cachet to binge, just disrespectin' your partner
Integrity's on the fence, don't know which account will love ya
The skin that you livin' in is compromised in personas
Can't channel your good within even when standin' next to a brother
You a body shamer, you gon' hide them album sequels, ain't ya?
You embarrassed of 'em, that's not right, that ain't how mama raised us
Take that mask off, I wanna see what's under them achievements
Why believe you? You never gave us nothin' to believe in
'Cause you lied about religious views, you lied about your surgery
You lied about Yandhi and Good Ass Job, all is perjury
You lied about your ghostwriters, you lied about your crew members
They all pussy, you lied on 'em, I know they all got you in 'em
You lied about the mix, you lied about the volumes, huh
You lied about them other tracks that's out there hopin' that you come
You lied towards the only fanbase that can dicksuck you till hell
Fuck a rap battle, this a long life battle with yourself

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