Many many years ago, before I knew what Phytoncide Therapy, Shinrin Yoku, or Forest Therapy were, I selected Stephen Kellert’s Japanese Perceptions of Wildlife as part of my short online training at Edinburgh University. Little did I know that years later, I would specialize in training Shinrin Yoku Guides (Forest Therapy Guides, Forest Bathing Guides) immersing myself in the world of human-nature connection and the Biophilia Hypothesis.

The countless hours spent in Japanese forests have transformed my perspective, leading me to my current work. Looking back, I am still amazed by how the universe aligns opportunities for us—if only we have the courage to listen to the forgotten inner voice. It is a journey back home, back to our hearts.

Upon revisiting Kellert’s paper, I was surprised to find certain insights that resonate with my current field of expertise. His research, conducted in the late 1980s, examined the paradox of Japan’s cultural appreciation of nature versus its widespread environmental exploitation. Now, decades later, I wonder: how have Japanese perceptions of wildlife evolved? Have conservation attitudes changed? And how do these findings align with the modern understanding of nature connectedness?

Little did I know that later, I would be pursuing my master’s degree in psychology with Dr. David Sheffield at the University of Derby, specifically focusing on nature connectedness. My academic journey allowed me to explore the psychological mechanisms behind our relationship with nature, reinforcing my belief in its transformative power. Studying under Dr. Sheffield gave me deeper insights into how contact, emotion, compassion, meaning, and beauty facilitate nature connection, bridging my personal experiences with scientific research.

Before Shinrin Yoku gained recognition, the scientific understanding of plant-emitted volatile compounds played a crucial role in shaping forest therapy practices. The term “phytoncides,” introduced by Russian scientist Boris Petrovich Tokin in 1942, described plant-derived compounds capable of killing bacteria, fungi, and other microorganisms. Tokin’s work laid the foundation for what is now recognized as Phytoncide Therapy—a practice that highlights the antimicrobial and health-boosting benefits of natural plant emissions.

Tokin’s pioneering research demonstrated that phytoncides released by trees and plants, have potent bactericidal properties. His studies explored the effects of these compounds on protozoa and bacteria. While Tokin’s discoveries emerged in Soviet science, Japan later integrated this knowledge into its evolving wellness practices, ultimately contributing to the development of Shinrin Yoku.

Recognizing the value of phytoncide research in modern forest therapy, we are incorporating these insights into our new Continuous Professional Development (CPD) Program for Forest Therapy/Forest Bathing/Shinrin-Yoku Guides, ensuring that guides understand the biological and therapeutic mechanisms behind nature’s healing power.

Back to Stephen Kellert’s research on Japanese perceptions of wildlife! The research provides essential insights into how nature is viewed in Japan compared to the United States. His findings revealed several key patterns:

1. Humanistic and Aesthetic Connection to Nature

   • Japanese respondents exhibited a strong emotional attachment to specific aspects of nature, particularly single species or aesthetic landscapes.

   • This aligns with traditional practices such as bonsai, flower arranging, and rock gardening, which emphasize controlled beauty rather than ecological awareness.`
     
     

2. Limited Ecological and Ethical Concern

   • The study found that while Japanese culture appreciates nature aesthetically, there is limited concern for broader ecological processes or conservation ethics.

   • Compared to American respondents, the Japanese public expressed lower levels of moralistic and ecologistic attitudes toward wildlife protection.`
     
     

3. Dominionistic and Utilitarian Attitudes

   • Kellert’s research also indicated that the Japanese public places greater emphasis on controlling and mastering nature rather than preserving it.

   • This perspective reflects a cultural preference for curated nature experiences, such as seasonal flower viewing, rather than immersion in wild, untamed landscapes.`
     
     

4. Knowledge and Awareness Gaps

   • Japanese respondents demonstrated lower levels of knowledge regarding wildlife species and ecological systems than their American counterparts.

   • Environmental concerns in Japan tend to focus more on pollution and human health rather than broader conservation efforts.

Lumber, Richardson, and Sheffield (2017) explored the pathways to nature connectedness in Beyond Knowing Nature: Contact, Emotion, Compassion, Meaning, and Beauty as Pathways to Nature Connection. Their study found that knowledge-based approaches alone do not foster deep nature connection. Instead, direct contact, emotional engagement, compassion, meaning, and appreciation of beauty are essential factors.

This aligns to some extent with Kellert’s findings on Japanese nature appreciation, which were often narrow and aesthetic rather than deeply ecological or ethical. The concept of nature as something to be admired but also controlled resonates with Lumber et al.’s research, which emphasizes that a true connection with nature is developed through active and emotional engagement rather than passive admiration.`

1. Contact with Nature

   • Shinrin Yoku and nature immersion practices in Japan have helped shift the focus from passive appreciation to active participation.

   • Japan’s modern conservation initiatives increasingly encourage hands-on interaction with wildlife and natural environments.
     
     

2. Emotional Engagement

   • Japanese traditional arts and seasonal celebrations reflect emotional responses to nature, but newer conservation movements emphasize personal experiences in nature to strengthen this bond.
     
     

3. Compassion for Nature

   • While historically limited to select species, modern wildlife protection laws and campaigns reflect a growing ethical concern for broader ecosystems.
     
     

4. Meaning and Symbolism

• Shinto and Buddhist traditions provide symbolic connections to nature, yet modern urban lifestyles often disconnect people from these deeper meanings.
  
  

5. Beauty and Aesthetic Engagement

   • Traditional Japanese aesthetics emphasize curated, controlled beauty in nature (bonsai, Zen gardens), while newer ecological movements advocate for the appreciation of wild, untamed nature.
     
     

Both Kellert’s research and the Beyond Knowing Nature study highlight the importance of moving beyond an aestheticized appreciation of nature toward a more immersive, ethical, and  connected relationship. While Japan has historically valued nature through cultural expressions, integrating emotional, compassionate, and experiential approaches can foster a more holistic and sustainable relationship with the natural world.

Phytoncide Therapy serves as an essential bridge between scientific discovery and traditional nature connection practices. As interest in forest therapy grows globally, revisiting the research of Tokin and integrating it into modern wellness practices provides valuable historical and scientific context.

Understanding the biological basis of nature’s healing mechanisms allows for a deeper and more intentional connection with the environment.

As I continue my work,  I see how these principles can be applied to help people reconnect with nature on a profound level. The journey back to nature is ultimately a journey back to ourselves, one that requires not just knowledge, but presence, emotion, and a willingness to engage with the world around us.