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The Value of Knowing and the Two Walls Beyond It In our daily learning and training spaces, we often face the dilemma where we "understand it in our head, but cannot translate it into action." This is often a key point when evaluating the effectiveness of a training programme. Certainly, "knowing" is the entrance to making something happen. If we do not know what is happening in the world, the scope of our thinking, and consequently our actions, is limited. Knowing can be the catalyst to initiate our own action. In today's world, where we can freely access a variety of information through the internet, the hurdle to simply "know" is not particularly high. However, two major challenges lie beneath this. The first is that if there is no inner interest within the person, they will not reach the information in the first place. It is important for us to acknowledge that what we know is limited, and that there is a mountain of things we do not know. To have a mindset to explore the unknown is vital. This is why, instead of cramming information into people, an "inviting" approach is preferable as a first step. This approach draws out their interest in spaces where they can encounter the unknown and prepares their inner readiness [1]. Beyond that awaits a deeper challenge. Even if we reach the information and "know" it, there is an invisible wall where it does not become a personal matter (jibungoto, 自分ごと) and fails to connect to actual action. This might be caused by apathy towards the known facts, or it might be brought about by a sense of powerlessness, feeling "I cannot do anything." In either case, it is a crucial step to shift from the state of merely knowing in the head to "internalising" it beyond logic, reaching a deep conviction at the bottom of our Kokoro (心, mind and heart). In Japanese, we have long expressed this process as Haraochi (sinking into the belly). Knowledge that has sunk this far naturally creates a flow that connects directly to the next action. Interestingly, this sensation of "shallow" and "deep" is not merely a figure of speech; it aligns perfectly with the actual structure of the brain. Surface-level understanding is indeed processed in the cerebral cortex, located on the surface of the brain, while the deep understanding that connects directly to action truly takes place "deep inside" the brain. Furthermore, regarding the realm of "intuition" and "deep conviction" that cannot be explained by the logic of the head alone, why did people of the past apply the word Haraochi (sinking into the belly) instead of "sinking into the brain"? Looking into neuroscience reveals a structure that perfectly justifies this. As touched upon later, this also overlaps beautifully with the "spirit that does not rely on words", which has been cherished in the East since ancient times—a very fascinating area. From here, let us unravel from the perspective of neuroscience and cognitive psychology how surface knowledge grows into a deep state that connects directly to action, and how the "head" and the "belly" are connected. Please follow the text for a little while to look into the precise mechanisms of the human body. The Limits of "Understanding in the Head" Confined to the Cerebral Cortex When we encounter a new concept solely through words and the logic of text, the cerebral cortex (especially the prefrontal cortex) on the surface of our brain becomes primarily active [2]. Here, conscious information processing occurs, and a "mental model" is formed in the head [3]. However, this state relies on singular senses, such as sight or hearing, and is not necessarily accompanied by bodily experience. Therefore, when attempting to initiate action from this point, we must logically think about "how to move" every time, requiring significant cognitive energy before execution [2]. Abstract concepts remain difficult to internalise as a personal matter, and the hurdle to put them into action remains high. It is here that the teaching of Furyumonji (不立文字) in Japanese Zen resonates. It is the idea that important truths and essences cannot be fully conveyed solely through the logic of words and text; they are acquired only through practice. We can say our predecessors intuitively and brilliantly sensed that the cerebral cortex, which handles verbal information processing, can hardly be the deep driving force for human beings to take natural action. So, what is necessary to overcome this wall of "understanding in the head" and reach the true understanding indicated by Furyumonji? The Process of Taitoku (体得) Accompanied by the Five Senses The key to this is bodily experience that fully utilises the five senses—namely, the process of Taitoku (bodily acquisition/realisation). In the cognitive psychology theory of "Embodied Cognition," physical interaction with the environment is considered essential for true conceptual understanding [4, 5]. Multisensory stimulation—sharing an actual space, feeling the texture of tools, sensing the atmosphere of a room, and engaging in a live dialogue with others—dramatically increases the plasticity of neural circuits in the brain. Nerve cells governing different senses connect, forming a robust network of memory [6]. Furthermore, realistic experiences that move our emotions encourage the collaboration of the amygdala and hippocampus, transforming the event from mere information into a living reality. Internalisation into the Deep Brain and Haraochi 　Connecting to Action By accumulating the process of Taitoku accompanied by the five senses, knowledge that was confined to the cerebral cortex is "internalised" into two deeper systems of the brain. One is the cerebellum. The mental model in the cerebral cortex is written into the cerebellum, which governs unconscious prediction, as an "internal model" [3]. This automates the prediction of what will happen next. The other is the basal ganglia. The accumulation of lived experience is written into the basal ganglia as a "database of optimal behaviour patterns." The basal ganglia functions as an "information selection device" that instantaneously chooses actions without going through conscious thought processes [2, 3]. The moment the internal model clicks into place in the brain, a deep Kizuki (気づき, aha moment, realisation) occurs, and simultaneously, the basal ganglia becomes able to unlock (inhibit) action at any time [3]. The completion of internalisation into these two deep systems, reaching a state where one can naturally move into action without thinking in the head, is exactly what Haraochi is. Mind-Gut Connection The Physical Network Connecting the "Hara" and the Brain As the word Haraochi implies, this internalisation process does not complete solely within the organ of the brain. The concept of the "Gut-brain axis" in modern medicine and neurophysiology proves that the Hara (belly/gut) and the brain are indeed directly connected. The gut possesses a massive neural network of its own, to the extent that it is called the "second brain" (enteric nervous system). This nervous system of the gut is directly connected to the deep brain through the "vagus nerve," the longest and thickest bundle of nerves in the human body. As explained in Dr. Emeran Mayer's book The Mind-Gut Connection [7], sensations and states felt in the Hara (gut) are instantly transmitted to the brain via this vagus nerve route, before ever passing through the cerebral cortex (the thinking brain) which processes language and logic. Additionally, it has become clear that many important neurotransmitters—such as serotonin, which brings calmness to the mind, and dopamine, which governs readiness for action—are produced by the work of gut bacteria, directly influencing brain function. From an anatomical perspective, the root area of the brain where the spinal cord (transmitting sensations from every corner of the body) and the vagus nerve from the gut connect is called the "brainstem." The basal ganglia, the action selection device, is a deep structure positioned right on top of this brainstem. In other words, when signals from the body enter the brainstem, they are structured to be directly passed to adjacent deep systems like the basal ganglia and cerebellum. Without passing through the surface of the cerebral cortex that processes words and logic, sensations from the Hara enter the brainstem through thick nerves and reach the basal ganglia sitting right nearby. This anatomical physical proximity and the existence of these networks strongly support the logic that Taitoku accompanied by the five senses resonates deeply, and that the state of Haraochi easily connects to smooth action. Designing the Space as a Weaver of Manabi Haraochi is a state where knowledge has sunk from the surface layer of the cerebral cortex to the deep layers of the brain, making the hurdle to action extremely low. When designing dialogue spaces or simulations to guide people to this state, the following four approaches are important: Fostering readiness through Inviting: By letting go of evaluation or coercion and preparing a space where participants naturally want to join, we drive the brain's motivation network [1]. Spontaneous interest promotes dopamine secretion, switching the brain into a natural Manabi mode. Creating a multisensory environment: In addition to sight and hearing, providing multisensory stimuli such as physical movement and passionate dialogue with others encourages the transfer of information from the cerebral cortex to the deep layers. When emotions are moved, the hippocampus and amygdala collaborate strongly, making it easier for memories to settle as a "living reality." Accumulating pure experience without evaluation: Repeating trial and error in a safe environment without the pressure of binary evaluation allows the basal ganglia to accumulate high-quality behaviour patterns. Preventing the amygdala's overreaction (fight-or-flight response) caused by the fear of evaluation is essential to protect the pure Manabi process. Designing Yohaku (blank space) for Kizuki to emerge: Providing time for reflection after a rich experience, allowing the brain to integrate information unconsciously and let deep Kizuki surface as intuition. It is precisely in quiet, blank (yohaku, 余白) time that the brain connects past experiences, weaves meaning into them, and updates its internal models. The essence of designing dialogue spaces or simulations is not merely to convey information. It lies in providing an internalisation process where participants interact with the environment, and in cultivating the soil for Haraochi to draw out an attitude of naturally moving towards action from within each individual. Conclusion: The Value of the Yohaku of Intentionally Not Verbalising Today is an era where logical thinking and the "ability to verbalise" are particularly emphasised. Certainly, words are essential for organising thoughts and sharing them clearly with others. However, at the same time, recognising the existence of "sensations at the bottom of the Hara" and "intuition" that do not appear in an easily understandable verbal form, and finding value in intentionally leaving them un-verbalised inside us, might be equally important. If we try to force everything into the framework of words, there is even a danger that the rich information obtained through the five senses will be stripped away, pulling us back to the shallow understanding of the cerebral cortex. The frustrating time before Haraochi occurs, or the deep conviction beyond words that remains after it happens. Perhaps, not forcing ourselves to fill that "un-verbalisable -Yohaku", but rather tasting it exactly as it is, is the most certain guidepost for nurturing surface experiences into authentic Manabi. References Fujiwara, H., Ueno, T., Yoshimura, S., Kobayashi, K., Miyagi, T., Oishi, N., & Murai, T. (2019). Martial Arts "Kendo" and the Motivation Network During Attention Processing: An fMRI Study. Frontiers in Human Neuroscience, 13, 170. Method-Labo. サッカーにおける「直感」の正体：シャビの脳を参考に解き明かす. 伊藤正男 (2009). 将棋プロ棋士の脳から直感の謎を探る. 理研NEWS, 2009年9月号. Wellsby, C. L., & Pexman, P. M. (2014). Developing embodied cognition: insights from children's concepts and language processing. Frontiers in Psychology, 5, 506. Bechtold, L., et al. (2023). Brain Signatures of Embodied Semantics and Language: A Consensus Paper. Gkintoni, E., Vassilopoulos, S. P., & Nikolaou, G. (2025). Brain-Inspired Multisensory Learning: A Systematic Review of Neuroplasticity and Cognitive Outcomes in Adult Multicultural and Second Language Acquisition. Biomimetics, 10(6), 397. Emeran Mayer, The Mind-Gut Connection: How the Hidden Conversation Within Our Bodies Impacts Our Mood, Our Choices, and Our Overall Health