The Heart of “Do”: Beyond the Western “Way”

An Invitation to Japan’s Spiritual Quest

As you delve into Japanese culture, you’ll likely notice the frequent appearance of the word “Do” (道) in various disciplines, such as Kendo, Judo, Chado (the Way of Tea), and Kado (the Way of Flowers).
These aren’t merely martial arts techniques, flower arranging skills, or tea preparation rituals. Hidden within them is a profound spiritual meaning that the Western word “Way” alone cannot fully capture.
In Japanese culture, “Do” transcends mere technique or method; it signifies a deeper spiritual discipline and a philosophical approach to life that enriches one’s existence.
However, this concept of “Do” can be challenging to grasp intuitively, especially for those with a Western cultural background.

Why It Can Be Difficult for Westerners to Grasp

The elements of self-growth and spiritual exploration inherent in “Do” possess a universal appeal that draws people across cultures.
This article aims to help Western readers understand this complex and profound concept of “Do” more deeply and empathetically.
Cultural practices like Chado, Kado, and Shodo (calligraphy) vividly illustrate Japan’s distinct emphasis on spirituality over mere technical mastery, and this article will delve into the heart of that spirituality.

The fact that the word “Do” is used in so many different fields in Japan is no mere coincidence.
It suggests a fundamental cultural philosophy that views the process and spiritual development as integral to any specialized practice.
This may contrast with a Western approach that often prioritizes outcomes and efficiency.
The difficulty in understanding for Westerners may stem not only from linguistic differences but also from varying cultural emphases on the relationship between technique (waza) and spirit (kokoro).
In “Do,” these two are inseparable, and there’s a hierarchical order where “kokoro” (heart/mind/spirit) is paramount.

“Do” (Dō) vs. “Way”: Understanding Beyond the Language Barrier

To comprehend the concept of “Do,” it’s crucial to first clarify its distinction from the English word “Way.”

The English word “Way” is highly polysemous, encompassing various meanings depending on the context, such as “path,” “method,” “means,” or “style.”
For example, it can refer to a physical route, as in “the way to the station,” or an abstract method or style, as in “a new way of thinking.”
Often, “Way” carries a practical, goal-oriented nuance, referring to a path to a specific destination or a concrete means to achieve something.

In contrast, the Japanese “Do” (Dō) doesn’t just signify a physical path or methodology.
At the core of “Do” lies a profound philosophical meaning: the unending pursuit of spiritual cultivation and self-perfection.
It denotes a lifelong process of striving for a higher character and spirituality through the mastery of technique (jutsu), such as the path of human development in Kendo, the perfection of character in Judo, or the mental focus and self-discipline in Kado and Chado. If you possess the will to confront yourself, to train continuously, and to keep striving, then that is truly a magnificent “Do.”
This spiritual and philosophical aspect is the decisive difference from the English “Way.”

As seen from this table, while the English “Way” often refers to a “means” to achieve an objective, the Japanese “Do” finds value and transformative potential in the process itself, as if the “means” itself were the end. It also includes an element of a “pathless path”—a unique way (like “Ri” in Shu-Ha-Ri) that, while adhering to the teachings and forms of a specific master, is ultimately shaped by each individual’s inner landscape and lifelong dedication.

3. The Essence of “Do”: Spiritual Discipline Beyond Artistry

In Japanese “Do,” simply pursuing technical proficiency (waza) is not enough to reach its essence.
The true core lies in the spiritual discipline (kokoro) and the formation of character that extend beyond it.

In many “Do” practices, the mastery of technique is positioned as a means to refine the spirit and enhance one’s humanity.
In Kanazawa’s samurai culture, artisans are said to have learned performing arts like Noh while mastering their craft, fostering a culture where “technique” and “spirit” grew together.
This illustrates the idea that spiritual growth is indispensable for technical improvement in both martial arts and artistic paths.
The ideal state is “Shin-Gi-Tai Ichi-Nyo” (心技体一如), where mind, technique, and body are united, with particular emphasis placed on the state of the “mind/spirit.”

The aim through “Do” is not merely to become an expert proficient in a specific technique, but to become a better, more complete human being.
Kendo is defined as “the Way of human formation through the discipline of the principles of the sword,” and the purpose of Judo is “to forge body and mind, perfect character, and contribute to society.”
Strict training and daily practice serve as trials that not only improve superficial techniques but also foster essential human qualities from within, such as perseverance, self-control, concentration, and respect for others.
This emphasis on “character formation” is a core element common to many forms of “Do,” not just martial arts.

The Spirit of Zen in “Do”

This spiritual aspect of “Do” is deeply intertwined with Japan’s traditional philosophical background.
Particularly, the philosophy of Zen and the spirit of Bushido (the Way of the Warrior) are crucial elements underlying many “Do” practices.
Zen emphasizes practice over scriptures, teaching the cultivation of the mind through self-discipline, which aligned with the straightforward and robust spirit of the samurai.
Concepts like mushin (no-mind), intuition, and focus on the present moment resonate with the mental focus in “Do” and the attainment of a free state beyond rigid forms.
Furthermore, the emphasis on reigi (etiquette), self-discipline, and honor derived from Bushido form the foundation of behavioral norms and ethics in “Do” training.

The term “spiritual discipline” in “Do” implies a deep trust in human potential-that individuals can profoundly transform themselves through dedicated practice.
Expressions like “character formation,” “the Way of human formation,” or “the Way of creating oneself” emphasize an active process of “creating” a better self through discipline, rather than discovering a fixed self. This is where the philosophical tools for introspection and mindfulness provided by Zen, and the ethical framework for action and discipline provided by Bushido, functionally combine to nurture the “kokoro” (heart/mind/spirit) aspect in “Do.”

Moreover, many “Do” practices involve “kata” (forms) or structured training.
These “forms” are not ends in themselves but function as a crucible for forging the spirit.
By repeatedly refining forms, one transcends them, leading to true spontaneity rooted in deep discipline.
This process of disciplined repetition leading to freedom is a common theme in arts influenced by Zen, and it is a key aspect of how “Do” cultivates the spirit.

4. Unraveling the World of “Do” Through Specific Examples

To understand the concept of “Do” more concretely, let’s explore examples from martial arts (Budō) and artistic ways (Geidō) to delve into their respective spiritualities.

4.1. Budō – The Martial Ways: Polishing Body and Mind, Shaping Humanity

Budō developed in Japan not merely as techniques for combat (Bujutsu) but as “Do” for forming character, learning etiquette, and cultivating the spirit through their practice.
In Budō, “Rei” (礼 – etiquette/bow) is not just politeness or formality; it’s a concrete practice of spiritual discipline that fosters self-control, avoids unnecessary conflict, and creates an environment for safely learning potentially dangerous techniques.
The saying, “Begin with a bow, end with a bow,” is a spirit common to many martial arts, signifying respect for the opponent, gratitude, and the importance of self-discipline.

4.1.1. Kendo: The Way of Human Formation Through the Principles of the Sword

Kendo espouses the philosophy of “the Way of human formation through the discipline of the principles of the sword.”
This means that through technical training with a bamboo sword (shinai), it aims not merely for strength but to cultivate etiquette, respect for opponents, enhance mental fortitude, and foster a rich human character.
The shinai used in Kendo is said to be both a sword directed at the opponent and at oneself, symbolizing the discipline of confronting one’s inner self.
Furthermore, the phrase “Kōken Chiai” (understanding and mutual love through crossing swords) expresses Kendo’s spirit of emphasizing human connection and mutual understanding, rather than just competing on technical superiority.

Several important concepts help understand Kendo’s spirituality:

• Zanshin (残心 – lingering mind/awareness)
  This refers to a state of mind where one maintains mental and physical alertness even after executing a technique, constantly paying attention to the opponent’s movements and changes in the situation without letting down one’s guard.
  It is a mental perseverance that ensures one remains calm and composed without complacency after a successful technique, akin to the importance of “cooling down” in Western sports or “sustained concentration” in meditation.
• Ki-Ken-Tai-Icchi (気剣体一致 – spirit, sword, and body as one)
  This describes a state where full spirit (ki), accurate shinai operation (technique), and proper body movement (body) are perfectly harmonized, allowing a technique to be delivered as one integrated whole.
  It is the idea that true power is unleashed only when spirit, tool, and body are in perfect unity, comparable to the “being in the zone” feeling when achieving peak performance in a golf swing or baseball batting.
• Shu-Ha-Ri (守破離 – obey, detach, transcend): This illustrates three stages experienced as training progresses.
  • “Shu” (守) is the stage of faithfully observing the master’s teachings and fundamental forms, thoroughly mastering them.
  • “Ha” (破) is the stage of breaking away from existing forms, incorporating excellent points from other schools, or adding one’s own innovations, after mastering the fundamentals.
  • “Ri” (離) is the stage of becoming completely free from the master’s teachings and forms, forging one’s own unique path after going through the Shu and Ha stages.
    This Shu-Ha-Ri process can be compared to learning stages in music or art, demonstrating a universal path of growth that begins with disciplined imitation and eventually leads to original creation beyond it.

Kendo is the pursuit of the Way of the Sword

The rigorous training in Kendo is not just for building physical strength.
For example, a certain instructor is said to have taught a disciple whose physical strength was exhausted, “You don’t need strength; you need that flexibility.”
This suggests the importance of suppleness born from a relaxed state and efficient movement rather than relying on brute force, indicating how deepening one’s spiritual state changes the quality of technique.
Also, an instructor’s words like “Practice Kendo like a general” can profoundly influence the practitioner’s mindset and spiritual bearing beyond mere technical advice.

For overseas Kendo practitioners, there can be a gap between the flashy sword fighting depicted in movies and the reality of repetitive, fundamental training.
However, by overcoming these difficulties and experiencing the spirituality of Kendo, many foreign practitioners are earnestly pursuing this path.
Through Kendo training, they challenge their limits and experience a deepening of mental strength and introspection, proving that Kendo’s philosophy of “human formation” resonates across borders.
Concepts like “Zanshin” and “Ki-Ken-Tai-Icchi” in Kendo are not merely technical ideals but embodied states of mindfulness and holistic engagement that should be practiced beyond the dojo in daily life; the sword (shinai) can become a metaphor for any focused action.

4.1.2. Judo: The Spirit of “Seiryoku Zenyo” and “Jita Kyoei”

Judo was established by its founder, Jigoro Kano Shihan, not as a mere martial art but as a “Do” for strengthening body and mind, perfecting character, and nurturing individuals who can contribute to society.
At its core are two great principles: “Seiryoku Zenyo” and “Jita Kyoei“.

• Seiryoku Zenyo (Maximum Efficiency, Minimum Effort)
  This is the principle of using one’s mental and physical strength in the most effective and efficient way possible.
  In Judo techniques, the goal is to skillfully utilize the opponent’s force to control them with minimal effort.
  This philosophy can serve as a guideline in daily life and social activities, helping one avoid wasting energy, utilize resources effectively, and wisely deal with challenging situations.
• Jita Kyoei (Mutual Welfare and Benefit)
  This is the spirit of aiming for mutual prosperity and the development of society as a whole, not just for oneself.
  Judo training cannot be done alone; it requires an opponent.
  The emphasis is on growing together by respecting, helping, and striving with each other.
  This spirit suggests a societal approach that values cooperation as much as competition.
  

In Judo, “Rei” (etiquette) is also considered extremely important, embodying the phrase “Begin with a bow, end with a bow.”
Constantly maintaining respect and gratitude towards the opponent, and behaving politely, is fundamental to Judo training.
Kano Shihan warned that a Judoka without a spirit of etiquette could easily become nothing more than a barbarian.

Mastering “Ukemi” (受け身 – falling safely) in Judo training holds meaning beyond merely learning to fall without injury.
Ukemi is the wisdom to soften impact, regain balance, and look for an opportunity to counterattack when facing unexpected attacks or difficulties.
It can also be seen as a metaphor for cultivating resilience (mental recovery power) to learn from various adversities and failures in life, adapt flexibly, and bounce back from them.

The difficulty of conveying the spirit of Judo

These principles of Judo have been embraced by many people across borders and have spread internationally.
However, conveying the profound spirituality of Judo to people from different cultures and values can be challenging.
For individuals to understand the importance of not just technical strength but also the spirit of “Jita Kyoei” and character formation, deep understanding and patient effort from instructors are necessary.
Stories of many foreign Judoka who have experienced self-growth through Judo and encountered Japanese spiritual culture demonstrate that Judo is a “Do” with universal value. Jigoro Kano’s principles of “Seiryoku Zenyo” and “Jita Kyoei” provide an ethical framework applicable to a wide range of areas, from personal living and societal interaction to organizational management, not just within the dojo.

4.2. Geidō – The Artistic Ways: Refining Daily Conduct with Beauty

Geidō (artistic ways), much like Budō, are not merely about competing in technical skill; they are “Do” that deepen spirituality, pursue harmony with nature and others, and express the self through their practice.
While Budō cultivates the body and mind through dynamic aspects, Geidō refines the inner self through static concentration and aesthetic sensibility.
However, underlying both is the common spirit of “Do“: forging the mind through forms and discipline, and ultimately being liberated from those forms to achieve free self-expression.

4.2.1. Sado – The Way of Tea: The Spirit of “Ichigo Ichi-e” and “Wakei Seijaku”

Sado (the Way of Tea) transcends the simple act of preparing and drinking tea; it is considered a comprehensive art form where Japanese aesthetics, spirituality, and the spirit of hospitality are condensed.
At its core are four fundamental principles: “Wakei Seijaku“.

• Wa (和 – Harmony)
  Creating a harmonious and peaceful atmosphere among the host and guests, guests themselves, and all elements within the tea room and its utensils.
• Kei (敬 – Respect)
  Showing mutual respect and gratitude. The host wholeheartedly entertains the guests, and the guests express gratitude for the host’s consideration.
• Sei (清 – Purity)
  Not only is the tea room and its implements pure, but the mind itself is also pure.
• Jaku (寂 – Tranquility)
  A calm and composed state of mind that remains undisturbed by anything.

Another vital principle of Chado is “Ichigo Ichi-e” (one time, one meeting).
This is the mindset of cherishing each moment, understanding that this particular tea gathering is a once-in-a-lifetime opportunity that will never happen again in the same way.
This spirit is reflected in the host’s meticulous preparations and movements, and the guests’ sincere demeanor.

Chado is deeply connected to Zen philosophy.
The simple aesthetics of the tea room, the minimalist movements, and the meditative silence reflect the spirit of Zen.
Especially, the aesthetic of “Wabi-sabi” plays a significant role in Sado.
This is a unique Japanese aesthetic sense that finds beauty not in extravagance or perfection, but in simplicity, tranquility, imperfection, and the charm brought by the passage of time. Sen no Rikyu perfected “Wabi-cha” (wabi style tea), elevating the tea ceremony from mere recreation to a path of spiritual discipline.
His philosophy continues to offer many insights into human existence and the essence of communication in modern times.

The structure of the tea room itself is symbolic.
For instance, the low entrance called “nijiriguchi” (crawl-through entrance) requires even high-ranking samurai to bow their heads to enter, symbolizing the spirit that all people are equal within the tea room.

Chado is a comprehensive art form that integrates various elements, including the kaiseki meal served during the tea ceremony, sake, the arrangement of the tea room, the selection of tea utensils, the host’s movements, and conversation with guests.
Overseas, the tranquility and spirituality of Chado have gained attention, resonating with modern lifestyles such as mindfulness and minimalism.
For foreigners, Chado is a valuable opportunity to experience traditional Japanese culture while also engaging in introspection and finding spiritual peace.
The highly ritualized format of Chado creates a microcosm for participants to not just intellectually understand, but actively experience and embody Japanese philosophical concepts like “Wakei Seijaku,” “Ichigo Ichi-e,” and “Wabi-sabi.”

4.2.2. Kado – The Way of Flowers: Harmony with Nature and the Expression of Life

Kado (華道 – the Way of Flowers, or Ikebana) is not merely the art of arranging flowers beautifully; it is a spiritual “Do” that expresses a worldview and the preciousness of life through natural materials like flowers and plants, and in doing so, confronts one’s inner self.
Its essence lies in harmony with nature, balance with space, and finding eternity within a fleeting moment of beauty.

The practice of Kado promotes mental concentration and is said to have effects similar to meditation.
By facing the flowers, listening to their “voices,” and striving to bring out their most beautiful form, distractions disappear, the mind calms, and inner stability and growth are brought about.
Sometimes, one can reach a state of “mushin” (no-mind), a deep state of concentration where one forgets oneself and becomes one with the subject.

The Spirit of Zen in Kado

Kado also has a deep connection with Zen philosophy.
The emphasis on “Ma” (間 – empty space/interval) in arrangements relates to Zen’s aesthetics of space and minimalism.
While Western flower arrangements often fill space with many floral materials, demonstrating an “additive aesthetic,” Kado is said to be a “subtractive aesthetic,” pursuing maximum spatial beauty with minimal materials. This “Ma” is not merely empty space but a crucial element that gives the arrangement a sense of life, tension, and infinite expanse. Furthermore, the spirit of “Wabi-sabi,” which finds beauty in imperfect branches or slightly withered flowers, also permeates Kado.

The basic composition of Kado often expresses a cosmic view with three main structural branches: “Ten-Chi-Jin” (Heaven, Earth, and Man).
This symbolizes the order and harmony of the natural world: Heaven (the highest branch), Earth (the lowest branch), and Man positioned between them.
Kado also highly values the sense of season, expressing the transitions of nature and the cycle of life by using seasonal floral materials.
Traditional schools like Ikenobo emphasize imbuing deep spirituality within formal beauty, meticulously striving to bring out the inherent beauty of nature.

From an international perspective, the tranquility and spirituality of Kado are seen as having a charm different from the exuberance often found in Western culture.
Many foreign participants report experiencing relaxation and healing through the act of arranging flowers.
Kado’s emphasis on “Ma” and its “subtractive aesthetic” contrast with the Western tendency of filling space or “more is better,” fostering a different kind of aesthetic and perceptual sensibility by recognizing the power of nothingness, empty space, and suggestion.
Moreover, the practice of Kado, which focuses on the beauty of fleeting materials like flowers, is a practice of mindfulness and encourages the acceptance of mujō (無常 – impermanence), potentially offering deep therapeutic effects and mental stability, especially for people from cultures that fear or resist impermanence.

5. The Common Thread of “Do”: An Endless Journey of Self-Discovery

Having explored specific examples of “Do” such as Kendo, Judo, Chado, and Kado, it’s clear that a common spirituality runs through these paths.
It is an unending journey of self-discovery and human growth that transcends mere technical acquisition.

Common across each “Do” are the practices of proper etiquette, spiritual cultivation, fostering self-discipline, deep consideration for others, and respect for nature and the cosmos.
The respect for opponents in martial arts, the effort to discard arrogance and unify the mind in Zen training, and the general will to confront oneself and continue training in all “Do” practices, all stem from this common spirit.

Crucially, “Do” is not about a clear destination to be reached; it is a lifelong process of self-completion, a journey in itself.
More than the outcome, the effort, ingenuity, and spiritual growth experienced along the way are emphasized.
The sentiment, “I think that the feeling of ‘Do’ we have inherited is the spirit of creating something that satisfies oneself, rather than seeking fame,” precisely expresses this process-oriented value.
This is akin to the idea that “Ikigai” (purpose in life) is not something to be chased but something to be felt.
Unlike some Western approaches that focus on specific goal-setting and outcome orientation, “Do” is introspective and finds deep meaning in the process itself.

This aspect of an “unending journey” offers a sustainable model for lifelong learning and self-growth, in contrast to the short-term goal-achievement cycles seen in Western paradigms.
It fosters patience and deep engagement.
The discipline of “Do” often encourages the enjoyment of the process and what is gained along the way, rather than the compulsion to fill an insatiable void of “achievement.”

Furthermore, the common spiritual foundation, often influenced by Zen, observed across diverse “Do” like martial arts, tea ceremony, and flower arrangement, suggests that specific arts and techniques serve as “mediums” for the universal human quest for self-understanding, discipline, and connection.
This quest transcends cultural boundaries, even if its expressions are culturally unique.
The fact that many people learn martial arts to become better human beings reflects this universal aspiration.

Hints for Incorporating the Spirit of “Do” into Daily Life

In this article, we’ve attempted to explain the concept of “Do,” deeply rooted in Japanese culture, for Western readers—from its linguistic meaning to its spirituality and concrete manifestations in Budō and Geidō.
We hope you’ve reconfirmed that “Do” is not just a technique or methodology, but a lifelong process of self-exploration accompanied by spiritual growth.

This “Do” way of thinking can offer many hints and learnings for us living in the modern world, especially for those familiar with Western culture, in our daily lives, work, and personal growth.
For example, valuing the process as much as the outcome, practicing mindfulness by focusing on the present moment, taking time for introspection to confront one’s inner self, and remembering to show respect for others and nature.
When striving to understand a different culture, it’s crucial to first deeply grasp “what makes me feel ‘different’,” and the unique values and aesthetics of Japan’s “Do” culture precisely encourage such introspection.

Understanding the spirit of “Do” not only opens the door to the depths of Japanese culture but can also serve as an opportunity to re-examine our own ways of living and values.
It might suggest a richer, more sustainable approach to self-growth that goes beyond mere material success or short-term goal achievement.
We hope you have come to feel that Japan’s “Do,” while taking a different approach from Western philosophical inquiry, can complement the path to wisdom.

We sincerely hope that this concept of “Do” will become a bridge between cultures, leading to richer mutual understanding and communication.
May your journey into the profound depth of Japanese culture and the spirit within it be fruitful.

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