In which I learn about the Japanese relationship with Nature and their Nature Language

Several weeks ago I was writing about cherry trees when I discovered that the Japanese, who revere blossoming cherry trees, have a word, Hanami, which literally means ‘flower viewing.’ In actual fact the word means so much more. It serves as reminder that one should enjoy the beauties of nature because many of them, like cherry blossoms, are fleeting. As I read about the traditions that are associated with Hanami I learned that the Japanese have a singular connection with the natural world. Hanami is only one of many words in their language that describe an experience that relate to ones connection with nature.

   Historically, the Japanese were nature worshipers who venerated mountains, springs, lakes, waterfalls, rocks, majestic trees, the observable planets, and so forth, much like the Mayans, Pre-Christian Celts, and Australian Indigenous people. For hundreds of years these things were deemed to be divine or sacred. On a spiritual level, the Japanese tended to identify themselves with Mother Nature or the Universe, and had a sense of unity with Nature, or a sense of belonging to it. They considered that everything in this world has its own spirituality. Therefore, the relationship between the natural environment in this world and humans is that of blood kin, like the bond between a brother and sister, parents and their children.  

   Over time this core belief system turned into the native religion of Japan, Shintoism. Shinto does not have a founder, nor does it have sacred scriptures like the Sutras or the Bible. Propaganda and preaching are not common either, because Shinto is deeply rooted in the Japanese people and their traditions.

   An agricultural society based on rice cultivation like that of Japan cannot exist without unification and harmony between all things on this earth: mountains, rivers, the sun, rain, animals, and plants. In addition if requires cooperation among people. So, it was natural that the Japanese developed the idea that they could make their society flourish only when they worked together, fully performing their own role, but at the same time, helping and supporting each other. And, part of their society was the natural world around them. This gave rise to the practice of revering various Kami, sacred spirits, which take the form of things and concepts important to life, such as wind, rain, mountains, trees, rivers, and fertility. Thus the land, nature, people, and the appreciation of the harmony that exists between all these aspects of Nature, lies at the core of the Shinto faith.

   Shinto regards the land and its environment as children of Kami. In other words, Shinto sees nature as  divinity itself. These days, people often say, “Be gentle to nature” or “Be gentle to the earth.” But these expressions seem backwards and arrogant for people who follow the Shinto faith. These phrases suggest that humans can dominate nature as a master and ultimately “repair” nature. In Shintoism, Kami are the origin of all living things, and the life of all things is deeply connected to them. This leads to an awareness of the sacredness of all life. Humans are not the masters in any sense, nor is it their place to dominate the other elements in their divine ecosystem. Instead they must fulfill their role in harmony with the land, wind, rain, oceans, growing things, and animals.

   The Japanese used to have a principle: “to return the thing given to the human as a gift of nature to its original place.” This means, in essence, that natural resources should be returned to the earth, and that nature should be acknowledged as a sacred, living system rather than a resource to be dominated; we should aim to maintain a natural, sustainable cycle. Beyond mere disposal, it involves a "gift economy" where receiving from nature inspires a sense of gratitude, tenderness, and mutual responsibility.

   When Buddhism was later introduced to Japan in the 6th century, religious merging and harmonizing made both Buddhism and Shintoism practically inseparable, and together they promoted ideologies with similar views. In both religions, the notion of Mujo, or impermanence, formed the overarching theme of the Japanese attitude to life, whereby the transient nature of life is celebrated, and the beauty in impermanence is embraced. Thus the passage of time and traces of constant change are celebrated, and the juxtaposition between life and death, light and dark, brings balance to the universe. The fleeting moment of sunrises and sunsets, the metamorphosis of chrysalises into butterflies, the wilting of blossomed flowers, and the decay of trees all exemplify the impermanence of life. While these ideas are frequently witnessed in the natural environment, the Japanese have further integrated their observations with religious teachings, which has shaped their customs and outlooks on life.

    Until the Edo era (1603–1867) this way of thinking was commonplace in Japanese society. After that, with the development of modern industry, Japanese life became more materialist. Over time the concepts at the heart of Japanese spirituality, which were passed down through the aged from their ancient ancestors, has been gradually lost.

    However, more recently, many modern Japanese, disturbed by the way in which modern life has disconnected them from Nature, and seeing a need for environmental awareness, are bringing back some of the animist/buddhist philosophies that lie at the heart of the Japanese psyche. They are embracing philosophies, words, and phrases that remind them that they are a part of Nature, just as they are a part of their immediate families. 

   One of these is Kachou Fuugetsu, a Japanese concept that describes how you can discover yourself when you are experiencing nature. Literally the khangi that make up the phrase, Kachou Fuugetsu mean “Flower, Bird, Wind, Moon.” All of these words have an intimate connection with some aspect of  Nature. You can picture a natural scene in your mind just by reading it. This ancient Japanese philosophy and proverb originated from the ideas presented in 'Fushi Kaden' (Flowering Spirit), a book written by Zeami, a Japanese aesthetician, actor, and playwright. It is considered to be one of the major concepts in Japanese aesthetics. [Aesthetics is the philosophical study of beauty, taste, and art, focusing on how objects and experiences evoke sensory-emotional responses.] In essence, Kachou Fuugetsu is all about setting out to “experience the beauty of nature, and in doing so to learn about yourself.” What the Japanese kanji characters, “Flower, Bird, Wind, Moon” are referring to are our ability to see the beauty surrounding us in each season, even though the things we see are transient in nature. Basically, we can find ourselves and our happiness in Nature if we are open to truly experiencing it.

   Another concept that is becoming more and more popular in Japan, and elsewhere, is the Japanese expression shinrin-yoku, which literally translates to mean ‘forest bathing.’ It invites us to take a break from our busy lives and connect with nature. This simple act has gradually gained popularity in recent years, owing largely to its proven health benefits. Now more than ever, when people spend most of their time working in front of a screen, a healthy dose of nature is just what we need.

   The term shinrin-yoku arose in the 1980’s, but the concept itself has ancient roots in Japan. Trees have always held a special place in Japanese history, as forests populate two thirds of its land. Both of the major religions of Japan, Shinto and Buddhism, revere forests for being a realm of the divine. In popular Japanese folklore, spirits known as kodama are thought to inhabit trees. There is a deep-rooted idea in Japanese culture that Nature and mankind are intimately connected - physically, emotionally, and spiritually. Shinrin-yoku is about fully realizing this connection.

   I have learned that Hanami is only one of many Japanese words that touch on nature and that are beautiful in their meaning and essence. Alas, European languages do not contain words like these, and I think that this says a lot about the western attitude to Nature. We tend to believe that it is a resource instead of seeing ourselves as being a part of, and a partner in, Nature’s ecosystem.

   Here are a few more Nature themed words used in the Japanese language:

The term komorebi describes “the sunlight that filters through the leaves of trees,” the quiet shifting dance of light and shadow, which is a serene, almost sacred natural phenomenon.

Hanafubuki or “flower blizzard” describes the flurry of cherry blossom petals falling like snow in spring.

Yamagasumi or “mountain haze” describes the mist that lingers around mountains, especially in early morning or after rain.

Semi-shigure or “cicada shower” is the collective sound of cicadas singing in summer, which resembles a sudden rain shower.

Kazekaoru or “fragrant wind” is the gentle, scented breeze of early summer, carrying the freshness of new growth.

Minamo or “water's surface” is the reflective plane of a lake or river, often used to describe stillness or subtle movement.

Kouyou refers to the vivid transformation of leaves from green to brilliant reds, oranges, and golds each autumn.

Samidare are the long, gentle rains that fall in early summer during Japan's tsuyu (rainy season).

Kogarashi describes the cold winter wind that strips the trees bare. It is the first cold, dry wind of late autumn that signals winter's arrival when the last leaves are tugged from the limbs of the trees.

Kazahana describes snow flurries that drift like flower petals. They are the snowflakes that drift through the air like flower petals on an otherwise clear, sunny day. The word literally combines 'wind' (kaza) and 'flower' (hana) - a perfect poetic image of winter's most delicate, surprising beauty appearing from a blue sky.

Oborozuki is a hazy, misty moon. It is the soft, dreamlike appearance of the moon as seen through a thin veil of clouds or mist

Asoyama describes a morning mist, that mist that lies on the ground and glows as the run rises.

Asayake describes the glow that fills the sky as the sun rises.

Asakaze describes a fresh morning breeze

Kirisame describes a light drizzle or misty rain

Learning about the connection that the Japanese have with Nature has been a fascinating experience for me, and I plan on delving more into the way in which they have special, untranslatable, words for other things and experiences. The idea that we are a cog in Nature’s great plan instead of something that stands outside of Nature looking in greatly appeals to me. I love to think that the trees, plants, and creatures on my farm are my sisters and brothers who are in my care.