The History and Cultural Significance of Forest Bathing in Japan
20th July 2024
Shinrin-yoku, which roughly translates as ‘Forest Bathing’ or ‘immersing yourself in the forest atmosphere’, is a Japanese practice that has increasingly gained global attention over the last 40 years. It is a practice enabling people to experience the profound health benefits of deepening their connection to nature. Rooted in the deep-seated Japanese appreciation of nature, Shinrin-yoku involves immersing yourself in a forest environment, and engaging all of your senses to experience the sights, sounds, smells, and textures of the natural world. This practice is very much not just a leisurely walk in the woods; it is a mindful experience aimed at reducing stress and promoting wellbeing.
As Dr Qing Li describes in his book ‘Shinrin-Yoku: The Art and Science of Forest-Bathing’, “It is no surprise that shinrin-yoku developed in Japan. The Japanese are a forest civilization. Their culture, philosophy and religion are carved out of the forests that blanket the country.”
Japan is also one of the most forested countries in the world, having the right geological and climatic conditions for abundant forests. Forests cover about 69% of Japan's total land area, making it the third most forested country in the world after Finland and Sweden. Furthermore, Japan's forest areas are predominantly native and historic woodlands and rainforests, rather than monoculture plantations. Whilst Japan is said to be poor in natural resources it is rich in forest resources. The Japanese people have always viewed nature as an integral part of their lives, and this is reflected in their art, literature, and daily practices.
This article explores the historical and cultural background to the origins of Shinrin-yoku in Japan.
The Historical and Spiritual Context
Japan’s reverence for nature is deeply rooted in its history. Historically, the Japanese have lived in close harmony with their natural surroundings, developing agricultural and architectural practices that respect and adapt to the environment. There is a traditional Japanese concept called ‘satoyama’, which describes the natural environments between Japan's mountain foothills and arable land, but is commonly used to refer to the sustainable coexistence of human beings and nature, a concept that exemplifies this harmony. Satoyama landscapes are characterised by a mosaic of forests, rice paddies, and villages, where people have fostered a deep appreciation for biodiversity and the cyclical patterns of nature.
Japan's relationship with nature is also deeply intertwined with its spiritual and cultural traditions. Shinto, Japan’s indigenous religion, has a particular focus on the natural world. The Shinto belief is that all natural objects have spirits, or kami, that must be respected and revered. This means that mountains, rivers, trees, and rocks are not just inanimate objects, but are living entities with their own personalities and desires and this belief has influenced Japanese culture, which emphasises the importance of respecting and appreciating the natural world. Shinto rituals and practices are often conducted outdoors, and many of Japan's most famous shrines and temples are located in natural settings, such as forests or on mountainsides.
Similarly Buddhism, Japan’s second religion, promotes living in harmony with nature and Buddhists believe that all life is interrelated and interdependent. They also believe that Nature and the natural environment are alive and at least partly conscious, and that nature is neither sacred and perfect, or evil. Further, from the Buddhist viewpoint, humans are not distinct from or superior to other sentient beings.
Shizen
Shizen (also pronounced jinen), literally means ‘from itself (shi/ji) thus it does (zen/nen)’, but is often translated from Japanese as ‘naturalness’, ‘a mode of being that is natural’ or ‘a natural state’. It is one of the seven principles of Zen aesthetics and also conveys the idea that we are all connected to nature and that the more related to nature something is, the more pleasing it is. The word is said to come from the ancient Chinese word ziran, used in many of the religio-philosophical texts such as the Daoist Dao De Jing (Tao-te Ching), to refer to the spontaneous way of birth, growth and transformation. The Dao De Jing situates ziran at the most fundamental level of the Chinese “great chain of being” stating that
“Humanity is based on Earth: Earth is based on Heaven; Heaven is based on the Way (Dao); and the Way is based on what emerges naturally (ziran).”
The Birth of Shinrin-yoku
The term ‘Shinrin-yoku’ was coined in 1982 by Tomohide Akiyama, then Director General of the Japanese Ministry of Agriculture, Forestry, and Fisheries. The Ministry's initiative was not only a nod to traditional practices but also a response to the contemporary challenges of modern life. During the 1980s, Japan faced an unprecedented rise in technology and urbanisation, leading to a surge in stress-related illnesses among its population. In response to these challenges, the Japanese government sought ways to combat the negative effects of modern, high-paced lifestyles. It was in this context that the idea of Shinrin-yoku was officially introduced. It was part of a national health program aimed at reducing stress and promoting wellbeing among urban dwellers, and the idea was simple yet profound: by spending time in the forest, individuals could reconnect with nature, thereby reducing stress and enhancing physical and mental health. Akiyama's vision was not only to create a practice that would allow people to reconnect with nature and derive its numerous benefits, but he also believed that if people experienced and recognised the benefits that they could derive from being in nature, then they would be inspired to take better care of the natural environment. In this way I feel that he was years ahead of his time
Scientific Validation
In the decades following its conception, Shinrin-yoku gained significant attention from the scientific community. Researchers began to study the physiological and psychological effects of spending time in forests. Numerous studies have demonstrated that forest bathing can lower blood pressure, reduce cortisol levels (a stress hormone), enhance mood, and boost the immune system.
One of the pioneering researchers, Dr. Qing Li of Nippon Medical School in Tokyo, conducted extensive studies on the health benefits of forest environments. His work revealed that phytoncides, the essential oils released by trees, have a profound impact on human health by enhancing natural killer (NK) cell activity, which plays a critical role in the body's defence against viruses and cancer. Out of this has developed a whole school of ‘Forest Medicine’, particularly in Japan and South Korea. Forest Medicine is the study of the effects that forests and forest environments have on human health through researching the effects that these environment have on people by taking physiological and psychological measurements before and after they participate in Forest Bathing. Qing Li describes Forest Medicine as encompassing “the effects of forest environments on human health and is a new interdisciplinary science, belonging to the categories of alternative medicine, environmental medicine and preventive medicine”. A wide range of mental, physical and emotional benefits have been identified, and you can read more about Forest Medicine in this article that I have written.
Nature Connection and Language
As Erin Nimi Longhurst describes in her book ‘Japonisme – Ikigai, forest bathing, wabi-sabi and more’, the Japanese language is full of single word concepts related to nature that do not have a direct English translation, including:
Komorebi - used to describe the kind of light often seen in a forest where the rays of the sun are filtered through the leaves of the trees.
Kogarashi – used to describe a cold wintery ‘leaf-wilting wind’ that nudges the wilting leaves to fall from the trees in Autumn. It is said to mark the true start of the winter season and Japan’s Meteorological Agency maintains a record of the first Kogarashi every year.
Kawaakari – used to describe the glow of a river or stream in darkness or dusk and the way that moonlight reflects off a river.
The characters for the Japanese phrase kachou fuugetsu literally translate as ‘flower, bird, wind, moon’ but most commonly translates as ‘learning about yourself through experiencing the beauty of nature’.
Other words and phrases include:
Oubaitori
The Japanese concept of ‘oubaitori’ is a cultural principle that underscores the importance of individuality and personal growth, and is derived from the kanji characters for four distinct trees — cherry, plum, apricot, and peach. Each tree blooms in Spring, but in its own time. The concept of oubaitori conveys that everyone has their own pace and path in life. It encourages people to embrace their individuality and resist the urge to compare themselves with others. Instead of adhering to a uniform standard of success, oubaitori advocates for appreciating your own journey and recognising that everyone’s personal progress and achievement are not bound by the same timelines. This philosophy promotes a deeper understanding of self-worth, fosters patience, and nurtures a more compassionate and supportive community by valuing diverse strengths and contributions.
Wabi Sabi
Wabi sabi is a Japanese aesthetic concept that values the imperfect, impermanent, and incomplete. It is often associated with the beauty of natural objects, such as flowers that are wilting or trees that are gnarled and twisted. The idea that flaws should not be hidden but emphasised is a concept fairly unique to Zen practice.
Appreciation of nature and the natural beauty that exists that beyond human creation is one of the critical characteristics of wabi sabi. It is about accepting the transience of all things as nature demonstrates on many levels from the annual shedding of leaves to creation of landscapes through wind and water, and the cycles of life.
As Beth Kempton writes in her book ‘Wabi Sabi - Japanese Wisdom for a Perfectly Imperfect Life’, “Wabi is about finding beauty in simplicity, and a spiritual richness and serenity in detaching from the material world. Sabi is more concerned with the passage of time, with the way that all things grow and decay and how ageing alters the visual nature of those things” -
Wabi sabi is an intuitive response to beauty that reflects the true nature of life.
Wabi sabi is an acceptance and appreciation of the impermanent, imperfect and incomplete nature of everything.
Wabi sabi is a recognition of the gifts of simple, slow and natural living.
Forest Bathing can help to foster an appreciation of wabi sabi, through recognising and appreciating the beauty of nature, acknowledging the cycles of life, the imperfections and impermanence displayed in nature, and the importance of viewing ourselves as a part of nature rather than apart from nature (separate from it).
“The forest does not care what your hair looks like. The mountains don’t move for any job title. The rivers keep running, regardless of your social media following, your salary or your popularity. The flowers keep on blooming, whether or not you make mistakes. Nature just is, and welcomes you, just as you are.”
Shinrin-yoku in Contemporary Japan
Today, Shinrin-yoku is an increasingly integral part of Japan's healthcare and wellness landscape. The Japanese government actively promotes Forest Bathing through various programs and initiatives. There are now over 65 Forest Therapy centres across Japan. Each centre has a Forest Therapy base and marked trails as well as certified Forest Therapy guides. According to the website of the Japanese Forest Therapy Society,
“A ‘Forest Therapy Base’ is an area located in a forest where the relaxing effects have been observed based on scientific analysis conducted by a forest medical expert. Moreover, it is an area where nature merges with society permitting people to come together and partake in some social activity surrounded in a natural environment. At each ‘Forest Therapy Base’, for the purpose of promoting a healthy lifestyle and encourage relaxation, other than forest walking, various other forest therapy programs are made available to visitors. In order to be certified as a ‘Forest Therapy Base’, an appropriate forest location must be properly maintained such that visitors can effectively receive ‘Forest Therapy’ and enjoy the physiological and psychological benefits.”
These Forest Therapy trails have been designed to maximise the health benefits of nature.
Final Thoughts
Japan’s cultural alignment with nature connection activities like Shinrin-yoku is a testament to the enduring relationship between its people and the natural world. This connection is not a recent development but a continuation of historical practices, religious beliefs, and societal values that emphasise harmony with nature. In an era of rapid urbanisation and technological advancement, Japan’s commitment to preserving and nurturing this bond offers a compelling model for integrating nature into the fabric of modern life, promoting wellbeing and environmental stewardship. As the global community seeks sustainable and holistic approaches to health and wellness, Japan's example of living in harmony with nature offers valuable insights and inspiration.
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