The concept of 'the whole world as a school' is deeply rooted in the European tradition. We find it in Nicholas of Cusa as well as in texts of Paracelsus, Alsted, and Comenius. And not much younger is the practice that embodies this concept like no other: the educating or formative journey, or -as it is known in German: die Bildungsreise. Theory and practice of journeying have their fixed places in the history of education -not only in Europe. This paper endeavours to introduce two concepts of the educating journey: the European version which arguably found its most theoretical expression in the German ideas of Bildung and Bildungsreise and is based on an idea of a deliberate alienation, and the Japanese concept of an educating journey as inhabitation as expressed in the itineraries of Matsuo Bashō 松尾 芭蕉, the famous haiku poet. However, going beyond a mere presentation, in contrasting both, the concepts do not only become more distinct but they hopefully can also offer a critical perspective on each other. And, maybe even more importantly: they can offer a foundation for relating those two traditions which so often are perceived as being very different. 2 A first approach to the subject brings to mind two dimensions with regard to which we usually talk about formative journeys: We either talk about journeys in a more metaphorical sense, or we do mean literally a journey that takes us and our bodies from one place to another one. Usually those two forms can be distinguished by the first one, the metaphorical one, being a movement of mind and spirit, whereas the second one emphasises a spatial change inasmuch as it is our bodies that move, too, and not only (or not at all) our minds and spirits. However, already our creation of the metaphor, i.e. the addressing of the changing of mind and spirit as a movement, as 'journey', bears witness to our tendency to frame non-material changes as mirroring bodily travel: For good reasons we relate thinking to travelling, for example, when talking about the 'train of thought' -and whereas extensive bodily journeying only started quite late to be of greater relevance (if we take a journey to be different from an escape, a nomadic lifestyle, etc.) human thinking, imagination and fantasy always have travelled extensively through space and time, leaving the body behind. With the help of books, stories and substances, the mind was supposedly freed from its domestic cage to explore the universe of possibility. None of this was mere play: most people were quite aware of the eminent consequences this kind of travelling has or could have, as whoever returns, if at all, does not return unchanged -a change that might be sought for or feared, that might accidentally occur and then is either welcomed or resisted: Those who ban drugs or burn books are very much aware of the changing power of such spiritual travels, as well as those who deliberately use this kind of help to induce a spiritual journey and embrace the change that this results in. Looking at Plato's allegory of the cave (Polite...