Developed by Dr Shoma Morita (1874-1938) in 1919,

Morita Therapy is a profound Japanese psychotherapy that invites people to accept so-called ‘negative’ feelings as natural and unavoidable human reactions to circumstances. It encourages acceptance of these feelings without judging them as ‘good’ or ‘bad’.

Introduction to Morita Therapy and Ikigai-Kan

Morita therapy is an indigenous Japanese therapy described as a natural, ecological and action-oriented therapy developed by Dr. Shoma Morita around 1920. Morita therapy invites people to accept so-called ‘negative’ feelings as a natural human reaction. The therapy encourages people not to judge the natural, such as sadness or fear, in the same way that we would not judge the angle of a mountain or the speed of a river.

In contrast to comparable Western therapies such as Acceptance and Commitment Therapy (ACT), Morita Therapy is almost 100 years old. Dr Masahiro Minami leads a consortium of academic experts from Japan and the UK who are committed to developing an evidence-based Japanese Morita therapy.

Minami is also involved in clinical research projects to further develop Morita therapy into an evidence-based intervention for the treatment of anxiety and depression disorders.

The application of Morita therapy in the context of Ikigai and Ikigai-Kan

The combination of Morita therapy and Ikigai, especially Ikigai-Kan, enables a holistic approach to human well-being. The term ‘Ikigai’ refers to a quality of life that is defined by certain factors. It should be noted that it is not just a source or an object, but also a mental state characterised by a sense of meaning and purpose. Mieko Kamiya refers to Ikigai-kan as the ‘sense of meaning’, a deeper dimension of Ikigai that emphasises the state of being.

‘There are two ways to use the word “Ikigai”: It can refer to the source or object of life's value, as in ‘This child is my Ikigai’, or it can refer to the mental state of feeling Ikigai. The latter is what Frankl calls the ‘sense of meaning’. I will call it ‘Ikigai-kan’ to distinguish it from the former ‘Ikigai’ itself.’
- Mieko Kamiya

(Mieko Kamiya in the National Sanitarium Nagashima Aiseien 1966)

The deep feeling of life according to Morita

A central principle of Morita therapy is the will to live (Sei no Yokubou). The will to live is therefore the driving force behind all human endeavours and goals. It represents the inner fire that motivates us and fills our existence with meaning. The concept of the will to live is closely linked to the concept of ikigai, as both aim to discover and cultivate the source of meaning and fulfilment in life.

‘Treating an illness means that the person can live their life to the full. Without living life, the disease has no meaning.’
- Dr Shoma Morita

A vivid example of ikigai moments is observing the play of light and shadow in nature, also known as komorebi. Watching the sunlight filtering through the leaves of the trees and the mesmerising play of light and shadow it creates can evoke profound feelings of life and connection with nature. These moments make us realise the beauty and vibrancy of the world around us and the value of life itself.

Arugamama: learning to accept things as they are.

Arugamama is a central concept of Morita therapy, which is often associated with the translation ‘accepting things as they are’. This basic acceptance is indeed challenging, as it requires detachment from judgements and evaluations and the unconditional acceptance of reality.

But Arugamama goes much further:

However, the term Arugamama encompasses much more than just the acceptance of things. Rather, it aims to achieve a unity with nature. This goes beyond dualism, in which the I (ego) views things outside itself as objects or starting points for thoughts, emotions or inner states. Instead, a unity with the nature of things is sought, which is very close to the concept of Oneness in Zen. In this state of oneness, the separation between the self and the world around us disappears. Instead, experiences, feelings and nature are seen as one, rather than as separate entities. This leads to a deep sense of connection and harmony with the world.

‘We exist in experience.’
- Dr Shoma Morita

The transition from Toraware to Arugamama.

The central step in Morita therapy is the transition from Toraware to Arugamama. Toraware refers to a state of preoccupation or imprisonment in which the person is intensely preoccupied with their own thoughts and feelings. Dr Shoma Morita, who first used the term ‘shinkeishitsu’ as a diagnostic word, believed that these types of neuroses have one basic symptom in common: Toraware. This implies a kind of imprisonment or bondage, often characterised by an intense preoccupation with one's own feelings.

The term ‘Toraware’ covers two main aspects:

Attention fixation: people tend to focus their attention on the sad or negative feeling. Intensifying the perception of sadness leads to sensitisation and a worsening of the emotional state. Fixating on negative feelings and thoughts reinforces them and leads to thought loops, rumination (a basic state of the default mode network when the brain has no task) and potentially downward spirals.
The discrepancy between the real and the ideal is another aspect that can contribute to an impairment of well-being. There is a contradiction between the actual state and the desired state. We believe that there is a difference between what is and what should be. This leads to the assumption that there is no reason for sadness or that the sadness is not deserved. The result is a contradiction (inner conflict) between the feelings that are actually felt and the feelings that the individual believes should be felt.

The transition to Arugamama implies overcoming bias and accepting things as they are. It is about diverting attention away from fixed, negative thoughts and achieving unity with the nature of things.

Following nature - more than acceptance:

Morita emphasises that we should submit to nature and follow its rhythms. The idea of ‘acceptance’ is a Western idea that stems from dualism (‘us and nature’). The word acceptance does not appear in Morita's writings. However, this does not mean that we fall into an attitude of victimisation (another Western idea). This realisation leads to a deeper understanding and an increased mindfulness of oneness with nature. Accepting reality and the laws of nature allows us to identify possible courses of action and evaluate their effectiveness in increasing our well-being.

Kintsugi and wabi-sabi in Morita therapy.

The Kintsugi metaphor, also referred to as ‘scars of gold’, offers a powerful perspective on healing and acceptance that is deeply rooted in Japanese culture. The art of Kintsugi, repairing broken ceramics and decorating them with gold, not only accepts cracks but makes them a central feature of the restored object.

The Kintsugi method encourages us to recognise our own scars and fractures and to recognise our own uniqueness in them. They become the golden lifelines of our biography. In Morita therapy, Kintsugi can serve as a metaphor for how we should view our psychological and emotional wounds. These should not be seen as flaws, but as valuable parts of our history that give us resilience and wisdom.

Looking at a broken piece of porcelain not only reveals the fractures and damage, but also the possibility of restoration. The decision not to throw away the shards but to carefully collect and repair them with Kintsugi gold colour can be described as an active approach. Restoration is a process that requires patience and attention. It is a deliberate, careful and attentive activity in which every crack and fracture is scrutinised and carefully repaired. The Kintsugi process demonstrates that time, attention and patience are able to initiate healing processes. As part of the restoration, the fractures are given a special expression, making them an integral and valued part of the whole.

The Japanese concept of beauty in imperfection and impermanence, wabi-sabi, complements the kintsugi metaphor and offers a deeper insight into the acceptance and appreciation of life. This acceptance and appreciation manifests itself in the acceptance and living of life as it is. Wabi-Sabi teaches us to appreciate the natural cycles of growth and decay and to find beauty in simplicity and humility. In Morita therapy, Wabi-Sabi can help patients accept their own shortcomings and the shortcomings in their lives without trying to hide or correct them. The latter is an idea that very much characterises our Western culture: We do not tolerate some feelings and conditions well and want to change them.

The practice of Kintsugi and the philosophy of Wabi-Sabi teach the ability to accept reality as it is and at the same time actively work on repairing and improving deficits. The balance between acceptance and action is a central aspect of Morita therapy and enables the cultivation of a more fulfilling way of life.

Central principles of Morita therapy.

Dr Shoma Morita formulated 18 fundamental principles that are closely interrelated and offer a holistic view of human nature, psychopathology and change processes. These principles can be divided into four main categories: The four main categories include the view of human nature, the mechanisms of psychopathology, the view of health and well-being, and the mechanisms of change.

1. view of human nature

Shinkeishitsu (神経質) - The tendency to be nervous.
Sei no Yokubou (生の欲望) - The will to live.
Shi no Kyofu (死の恐怖) - The fear of death.

The principle of the will to live (Sei no Yokubou) is of particular relevance to the understanding of Ikigai. Morita postulates that the will to live is a central driver of human behaviour. This will is the driving force behind all endeavours and goals, similar to the concept of Ikigai, which makes life worth living.

‘Treating an illness means that the person can live their life to the full. Without living life, the disease has no meaning.’
- Dr Shoma Morita

2. mechanisms of psychopathology

Toraware (とらわれ) - Imprisonment: A state in which a person is trapped by their own thoughts and feelings.
Shisou no Mujun (思想の矛盾) - Contradiction between idea and reality.
Kouo no Kanjou (好悪の感情) - Judgemental attitude towards emotions.
Chuyui no Kochyaku (注意の固定) - Attention fixation.
Hakarai (はからい) - The attempt to manipulate the natural or factual.
Seishin Kougo Sayou (精神交互作用) - Interaction between attention and stimuli.
Shinshin no Hihai (身心の疲弊) - Psychophysical exhaustion.

3. view of health and well-being

Arugamama (あるがまま) - Accepting things as they are.
Sunao (素直) - Straightforwardness, sincerity and purity.
Jijitsu tadashin (事実直視) - Seeing the facts as the only truth.
Shizen fukiyuu (自然服従) - Obedience to nature.
Mushyo juushin (無所住心) - The mind that dwells nowhere.

‘We exist in experience.’
- Dr Shoma Morita

4. mechanisms of change

Mokuteki honi no koudou (目的本位の行動) - Purposeful action.
Kyougo no Sentaku (境遇の選択) - Choice of circumstances.
Chuyui no Matshosei (注意の抹消性) - Decrease of attention.
Taitoku (体得) - Experience.
Gajoku to Yojo (臥褥と養生) - Rest and relaxation.

The practical applications of Morita therapy.

Arugamama encourages you to focus your attention on what can be actively done and changed. This diverts attention away from what cannot be changed. This includes the realisation of intentional actions (Mokuteki honi no koudou) and the choice of circumstances (Kyougo no Sentaku).

Five specific IKIGAI exercises for the application of Morita therapy:

**1. Observing leaves in a river**

Imagine a river or look at a real river on which leaves are slowly floating by. Let your thoughts pass by as leaves floating on the river. Accept every thought, whether positive or negative, and let it float by without holding on to it. Observe how the leaves slowly disappear from your field of vision, just as your thoughts come and go. This exercise helps you to develop a detached perspective on your thoughts and not get caught up in them.

**2. Observe clouds**

Imagine that your thoughts are like clouds passing by in the sky. Think of the phrase ‘A cloud never dies’. Ask yourself: ‘What thought or feeling is this cloud carrying?’ Observe how the cloud moves on and changes. This exercise reminds you that thoughts and feelings are temporary and constantly changing. This exercise helps you to develop an accepting attitude towards your thoughts and feelings without judging or changing them.

**3. Connect with nature**

Use shinrin-yoku (forest bathing) to connect with nature and calm your mind. Observe the nature around you. Take a deep breath and imagine that you see yourself in this environment (meta-awareness). Observe your thoughts and feelings and notice how they change. Then return to the here and now and observe something in great detail, for example a leaf or a tree. Let nature affect you without wanting to change or achieve anything. This exercise promotes mindfulness and helps you to anchor yourself in the present moment.

**4. Practise gratitude**

Write down what you are grateful for every day. It can be small or big things, such as a beautiful sunrise or a friendly smile. Observe how your thoughts and feelings change during this exercise. This exercise helps you to develop a positive perspective and focus your attention on the positive things in your life. It promotes a feeling of contentment and helps you to break through negative thought patterns.

**5. Taste and enjoy**

Dr Shoma Morita distinguished between two types of understanding: Taitoku (physically experienced understanding) and Rikai (intellectual understanding). An example of this is tasting chocolate. You can describe the properties of chocolate intellectually, but it is only when you actually taste it that you understand it on a deeper level. This exercise clearly shows that direct experience is more important than purely intellectual understanding.

‘Taitoku & Rikai:

Taitoku: Experiential, embodied understanding

Rikai: Intellectual understanding

‘You can't know what something tastes like until you've tasted it.’
- Dr Shoma Morita

Morita therapy and Ikigai-Kan in modern research.

Dr Masahiro Minami (Simon Fraser University, Canada) is convinced that Morita therapy promotes a deeper connection between man and nature and helps people to accept their symptoms and emotions as they are. This acceptance is the key to leading a fulfilling life and developing a reality-orientated attitude. It leads to psychological flexibility, as we know it from Acceptance and Commitment Therapy (ACT).

‘The answer lies in practising and mastering an attitude that is in touch with the outside world. This is called a reality-oriented attitude, which in short means liberation from self-centredness.’
- Dr Takahisa Kora

By combining the principles of Morita Therapy with the concept of Ikigai-Kan, we can promote a deeper and more fulfilling way of life that integrates both psychological well-being and existential meaning.

Dr Shoma Morita (1874-1938)

‘Be the best imperfect person you can be and start with the things you want to achieve before you die.
Accept your feelings. Recognise your goal.
And do what needs to be done.’

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The 100 years of Morita therapy. In the light of Ikigai