The Path as a Way of Life

For the modern individual, the kanji 道 (dō) conveys a single message—patience. In a world where anything that does not yield instant results is deemed unattainable, 道 (dō) teaches the exact opposite—to fall in love with the process, to abandon thoughts of the destination, to cease searching for an ideal that does not exist. It is an unending journey where every step matters, not the final point of arrival. In kendō, the battle lasts a lifetime; in shodō, the calligrapher does not seek a single perfect brushstroke; and in sadō, tea is not merely a drink but a ritual performed until death. The path (道) is a paradox: it leads to mastery, yet has no finish line other than death itself. It cannot be completed, nor can it be "won"—one can only walk it, becoming more and more a part of it with each step. In this way, "the path" 道 (dō) is not just a skillset but a way of life.

The kanji 道 (dō) embodies this idea both in its graphic form and its etymology. The radical 辶 (cho, shinnyō) signifies movement, journey, and continuous progression, while the component 首 (shu) symbolizes the head, leadership, and conscious guidance. This is not just any road—it is a path that one chooses and follows with intention. Originally, this character referred (and still does) to a physical road, path, or street, but as Confucian and Taoist philosophy evolved, it took on a deeper meaning—a way of conduct, a spiritual path, a harmonious approach to life. Upon its adoption in Japan, 道 became a fundamental concept not only in martial arts but also in calligraphy, the tea ceremony, craftsmanship, and even in etiquette or strategic games like go and shōgi. During the Edo period, 道 (dō) distinguished itself from purely technical skills (術, jutsu), which prioritized effectiveness, and instead became a path of moral and spiritual development. Jūdō (柔道) ceased to be just a combat technique like jūjutsu (柔術); it became a path to understanding balance. Similarly, kendō (剣道) became more than sword strikes in kenjutsu—it evolved into a school of resilience and spirit, the Way of the Sword.

To truly grasp the essence of 道, one must look at the classical learning model of Shu-Ha-Ri (守破離). Shu (守) represents strict adherence to rules and repetitive practice of form; Ha (破) signifies the conscious breaking of patterns; and Ri (離) is the stage of transcendence, where rules are no longer necessary because they have become an intrinsic part of the individual. This perfectly mirrors dō—the path one walks for years, until eventually becoming the path itself (and continuing to walk it, as the journey only truly ends at death). If true mastery could be achieved instantly, it would be worthless. 道 (dō) teaches that the value lies not in the outcome, but in the process of achieving it. A master is not defined by the result, but by the path they have walked, the sweat they have shed, and the time they have dedicated when no one was watching, without expecting a reward. Today, let us search for the key to mastery in the kanji 道 (dō).

The History and Evolution of 道 (dō) Across the Ages

The Original Form

The character 道 (dō, michi), which we now associate with the philosophical concept of "the path," traces its origins to the earliest records of the Chinese language, appearing in oracle bone inscriptions and bronze vessel inscriptions from the Shang dynasty (16th–11th century BCE). In these archaic forms of Chinese, 道 (dō) had not yet taken on its modern philosophical dimension—it simply denoted a path, a road, something that people, animals, or carts traveled upon.

In its earliest recorded forms, the character consisted of two primary elements:

• The symbol of a road – The oldest representations depicted a forked path, which in oracle bone inscriptions indicated a physical road but could also suggest choice, decision, or crossroads.
• A human head (首) – In later iterations, the character was supplemented with the component representing a head, which over time came to symbolize leadership, guidance, and a guiding principle.

This combination of "human" and "path" already contained the seed of deeper meaning, though it originally referred only to physical movement.

The Path as a Metaphor

In ancient China, the concept of a path quickly gained an abstract meaning. Just as a road guided a traveler across the land, in philosophical thought, it came to symbolize a way of conduct, a direction in life, a mode of existence.

This meaning was explicitly developed in classical Chinese philosophy. In Confucianism (儒家, Rújiā), 道 referred to the “proper path”—the moral order of the world, the principles that one should follow. In Taoism (道家, Dàojiā), the character 道 became a central concept, describing Dao—the primordial, elusive principle governing the universe, the natural order that humans should harmonize with rather than resist.

The Arrival of 道 in Japan

When 道 was introduced to Japan, it acquired new meanings, evolving alongside the culture and spirituality of the archipelago. Initially, it appeared in Chinese texts imported into Japan during the Asuka period (6th–8th century CE), when the Yamato state actively adopted Chinese writing and philosophy.

At that time, 道 primarily served a descriptive function—it referred to roads and paths in both a literal and metaphorical sense. However, as Japanese spiritual thought and values developed, 道 came to represent the process of self-improvement. During the Heian period (794–1185), it became a foundation for arts and disciplines that were no longer merely “techniques” (術, jutsu) but “paths” leading to mastery.

In the Edo period (1603–1868), 道 became a key element of the samurai ethos—bushidō (武士道, "the Way of the Warrior") shaped the image of a moral, disciplined warrior, while other "paths," such as sadō (茶道, the Way of Tea) and shodō (書道, the Way of Calligraphy), emphasized the idea of achieving spiritual harmony through rigorous, repetitive practice.

During the Meiji period (1868–1912), as Japan opened to the West and sought to preserve its cultural identity, 道 became a tool for safeguarding traditional values. Many martial arts that were previously purely practical (jutsu) were transformed into disciplines emphasizing self-improvement, ethics, and spirit—hence the emergence of terms like jūdō (柔道) and kendō (剣道).

Today, 道 is present in almost every aspect of Japanese life—from martial arts to fine arts, from education to spirituality—remaining one of the most essential concepts in Japanese culture and philosophy. Whether it is the disciplined strikes of kendō, the elegant strokes of shodō, or the measured movements of the tea ceremony, 道 continues to embody the idea that mastery is not about reaching a goal, but about the endless refinement of the self through practice.

Structure and Components of the Kanji 道 (dō)

The kanji 道 (dō, michi) is one of those characters that carry an extraordinary wealth of meaning, not only due to its historical evolution but also because of its graphic structure. Its composition reflects both the concrete, physical meaning of a path and a deeper, abstract spiritual dimension.

The character 道 consists of two primary elements: the radical 辶 (cho—movement, travel) and the component 首 (shu—head, leadership, guidance). Each of these elements plays a crucial role in the interpretation of this kanji.

 辶 – The Radical Representing Movement, Travel, and Passage

The radical 辶 (cho or shinnyō) is one of the most frequently occurring radicals in kanji related to movement, roads, and travel. It is a simplified form of the more complex character 之, which also denotes movement.

辶 is classified as an ideographic radical, meaning its shape originally derived from a pictorial representation of a concrete idea. In this case, it symbolized a path, a footprint, a trail, as well as the movement of a traveler. In ancient script (bronze inscriptions and the so-called "small seal script"), it depicted feet in motion, moving through different stages of a journey.

The presence of this radical in 道 unequivocally indicates that its original meaning was related to physical movement along a designated route. However, in a philosophical context, it also suggests an internal journey, personal development, and the pursuit of a goal.

首 – The Symbol of "Head, Leader, Guidance"

The second component of 道 is 首 (shu or kubi), which originally meant head, both in a physical and symbolic sense.

In ancient forms of Chinese script, this character depicted an actual human head—sometimes with additional marks indicating hair, and at times in a simplified form, resembling just the outline of a skull. Over time, the character 首 began to acquire symbolic meanings of leadership, direction, and guidance—just as the head leads the body, so too does a leader guide their people.

In the context of 道 (dō), this component is particularly significant because it suggests that "the path" is not merely movement through space but a conscious pursuit of a chosen goal, a means of guiding oneself and others, and an act of decision-making.

The Symbolism of Their Combination

The fusion of 辶 (movement, journey) and 首 (guidance, head) creates the character 道, which can be interpreted on multiple levels:

• On a literal level: It means a road, path, or street, a physical place along which movement occurs.
• On a practical level: It can signify a method, a way of doing something, a structured system, such as in martial arts or education.
• On a philosophical level: It refers to a spiritual path, an internal journey, and the process of self-cultivation.

This combination carries deep symbolic meaning: a true path is not just about mechanically moving forward, but about consciously directing one's own growth. One could say that 道 represents a road upon which we travel, but we ourselves are its guide—it is not a path we blindly follow, like a herd animal led without purpose.

Philosophical Interpretations

"The Path" as a Journey Not Just Through Space, but Through Life

The first recorded use of the character 道 (dō) in a non-literal, philosophical context can be traced back to ancient China, where 道 was employed in Taoism (道家, Dàojiā) to describe Dao—the fundamental principle governing the universe. The Taoist interpretation suggests that there is a natural path that cannot be forced or imposed—one can only discover it and follow it.

In the Japanese context, 道 (dō) takes on a particular meaning, not only denoting a physical journey but also signifying an internal process of striving for perfection. This concept permeates various aspects of life—from martial arts and calligraphy to the tea ceremony and traditional craftsmanship, where patience and gradual refinement of skills are key virtues. Unlike a goal-oriented approach, Japanese philosophy emphasizes the practice itself as the essence of 道 (dō), a process that never truly ends. To be on 道 (dō) is not only to develop technical skill but also to cultivate character, humility in learning, and openness to continuous self-improvement.

The Coexistence of Action and Reflection

The combination of movement (辶) and guidance (首) suggests that mere traveling is not enough—it must be conscious, guided by both mind and spirit. In this context, 道 signifies the pursuit of mastery through disciplined practice, introspection, and self-discipline.

In this sense, 道 (dō) is not just an abstract philosophical concept but a fundamental principle that finds practical application in daily life and self-improvement.

• In martial arts (budō, 武道), it represents not only technical proficiency but also spiritual and moral growth.
• In fine arts (geidō, 芸道), precision and expression are the results of years of dedicated practice.
• In craftsmanship, 道 (dō) manifests as patient work, the repetition of gestures, and a gradual approach to mastery, which is not a final state but an ongoing process of refinement.

Self-Discipline & Tradition

The character 道 (dō) also emphasizes the importance of self-discipline. It is not enough to simply learn a technique—one must nurture it with respect for tradition. This is why in Japanese schools of kendō, sadō, and shodō, emphasis is placed on following rules, etiquette, patience, and repetition, all of which lead to spiritual growth.

In Zen philosophy, 道 (dō) also signifies harmony with the natural order of things. It is not just about consciously choosing a path but also about the ability to adapt to changing conditions—not resisting the flow of reality, but moving in sync with it.

By embracing 道, one does not simply master a skill or discipline, but rather cultivates a way of living, where the journey itself becomes the purpose.

道 (dō) vs 術 (jutsu) – The Difference Between "The Way" and "The Technique"

Japanese tradition distinguishes between two approaches to mastery: 術 (jutsu) and 道 (dō). The former refers to a specific technique, method, or skill, while the latter encompasses the entire process of spiritual and moral development that accompanies the pursuit of mastery in a given field. This distinction is fundamental as it shapes how the Japanese approach learning, martial arts, and even daily life.

術 (jutsu) – Practical Skill, a Technique for Achieving a Goal

The term 術 (jutsu) refers to technique, method, or skill, with an emphasis on efficiency and effectiveness in execution. In the context of martial arts, as well as other disciplines, this means a set of specific movements, strategies, and tactics whose mastery ensures survival or victory.

Jutsu was particularly important in feudal Japan, when samurai (and not only them—commoners also fought, see the article on ashigaru: Ashigaru vs. Samurai – Who Truly Won Japan's Battles?) had to acquire specific combat skills to survive on the battlefield. During that time, moral values and philosophy were secondary—the priority was effectiveness.

道 (dō) – The Path as a Process of Spiritual and Moral Refinement

道 (dō) is more than a technique—it is a path leading to mastery. The goal is not merely to perfect movements or methods but to develop one's personality, shape character, and achieve harmony of mind, body, and spirit.

Dō began to take on greater significance especially during the Edo period (1603–1868), when Japan entered a time of relative peace and samurai no longer had to fight for survival. Instead of focusing solely on combat techniques, the emphasis shifted to ethics, self-discipline, and the philosophy of martial arts.

Examples of the Shift from Jutsu to Dō in Martial Arts

The transition from jutsu to dō did not involve a change in techniques but rather a shift in purpose and philosophy behind their practice. Below are key examples of this evolution in Japanese martial arts:

剣術 (kenjutsu) vs. 剣道 (kendō) – Sword Fighting vs. The Art of Refining the Spirit

◊ Kenjutsu is the classical sword fighting technique used by samurai on the battlefield, focused on efficiency and a single objective: defeating the opponent.

◊ Kendō, on the other hand, is a modern discipline where combat is treated as a means of developing character, self-discipline, and mental fortitude, rather than a method of killing.

柔術 (jūjutsu) vs. 柔道 (jūdō) – Survival Technique vs. The Path of Growth Through Movement

◊ Jūjutsu is a collection of techniques, including throws, joint locks, and chokes, designed for hand-to-hand combat, often in life-or-death situations.

◊ Jūdō, developed by Jigorō Kanō, focuses on the development of both body and mind, teaching adaptation and the use of an opponent’s energy in accordance with the philosophy of harmony.

武術 (bujutsu) vs. 武道 (budō) – Practical Military Skills vs. Self-Improvement Through Martial Arts

◊ Bujutsu is a general term for traditional military techniques used in real combat.

◊ Budō, while still involving martial practice, emphasizes inner growth and the application of ethical principles, as seen in disciplines like kendō, jūdō, and aikidō.

The Essence of 道 (dō) in Practice – The Principle of Shu-Ha-Ri

The true nature of 道 (dō) does not lie in its destination, but in the journey itself—a process that never ends, continually leading the practitioner toward a deeper understanding of themselves and the world around them.

In Japan, mastery in any discipline—whether in martial arts, calligraphy, the tea ceremony, or even in everyday activities—is not something one attains permanently. There is no definitive point where a student becomes a master and can rest on their laurels. The path of 道 (dō) is eternal, and every step along it should lead to further growth.

One of the most important concepts describing this process is Shu-Ha-Ri (守破離)—a classical model of learning and mastery applied in both traditional arts and life philosophy.

The concept of Shu-Ha-Ri was first articulated by Zeami Motokiyo (1363–1443), the master of Noh theater, and was later expanded upon by Japanese budō instructors, including Miyamoto Musashi (1584–1645) in The Book of Five Rings (Gorin no Sho). It is a three-stage process of learning and mastery, reflecting the progressive levels of 道 (dō) practice.

Shu (守) – Following the Rules, Preserving Tradition

At the Shu (守) stage, the student strictly follows established rules and forms handed down by their master. At this stage, there is no room for individual expression—the focus is on repetition, precision, and discipline to build a solid foundation.

• In martial arts such as kendō or aikidō, students repeat the same movements for hours, often without fully understanding their deeper meaning.
• In shodō (calligraphy), practitioners meticulously copy the same characters hundreds of times, refining their brushwork until it becomes natural.
• In sadō (the tea ceremony), beginners learn every gesture down to the smallest detail before they can develop their own rhythm.

This stage is essential because it cultivates discipline, humility, and respect for tradition. As Kōdō Sawaki, a Zen master, once said:

"At first, follow the path of others before you find your own."

Ha (破) – Breaking the Forms, Experimenting, and Personalizing the Art

After years of dedicated practice, when the student deeply understands the rules, they enter the Ha (破) stage, where they begin to break the traditional patterns. This is the moment when one starts to adjust the practice to their own experience, experiment, and develop a personal interpretation.

• In martial arts, techniques are no longer rigidly applied—the body moves instinctively, adapting to the opponent in a fluid and natural way.
• In shodō, the calligrapher begins to infuse their writing with individual character and personality.
• In sadō, the tea master modifies the ritual, making conscious adjustments to suit the environment and the moment.

Ha represents the beginning of true creativity, but only those who have first mastered Shu can break the rules in a meaningful way. It is not about rebelling against tradition, but rather about its evolution.

Ri (離) – Transcendence, Naturalness in Action

The final stage, Ri (離), is when the practitioner completely detaches from the form and achieves spontaneity in their actions. At this stage, technique no longer requires conscious thought—it has become a natural extension of the individual.

• In budō, a master does not need to think about movements—their body reacts instinctively and harmoniously.
• In shodō, a calligrapher no longer plans their strokes—the brush flows as an expression of their inner state.
• In sadō, the tea master does not perform a ceremony—they become the ceremony.

This is the state that Zen Buddhism describes as "mushin" (無心)—"no-mind", a condition of full presence, free from attachment to thoughts, patterns, or expectations. As Yamaoka Tesshū, a master of both swordsmanship and calligraphy, put it:

"True mastery is not knowing that one has achieved it."

Japanese “Paths” – From Martial Arts to Artistic Compositions

The concept of 道 (dō) permeates nearly every aspect of Japanese culture, from martial arts to craftsmanship and fine arts. Each of these "paths" is not merely a technique or skill—it is a process of mastery that shapes not only physical ability or artistic precision but, more importantly, the character and spiritual discipline of the practitioner. Below is an (incomplete) overview of some of the most significant Japanese paths, their philosophy, and values, cultivated over generations.

武道 (budō) – The Way of the Warrior

Budō encompasses various martial arts, such as:

• 剣道 (kendō) – the Way of the Sword
• 柔道 (jūdō) – the Gentle Way
• 合気道 (aikidō) – the Way of Harmonizing Energy
• 空手道 (karatedō) – the Way of the Empty Hand

Unlike the purely technical 武術 (bujutsu), which focuses on combat techniques, budō emphasizes not only effectiveness in battle but also the development of spirit, self-discipline, and morality. The goal is not victory over an opponent but self-improvement through an understanding of etiquette, honor, and harmony.

書道 (shodō) – The Way of Calligraphy

Shodō is the art of writing kanji with brush and ink, treated in Japanese tradition as a meditative practice that cultivates patience and mental harmony. Every stroke must be executed with full concentration and fluidity, as it cannot be corrected—symbolizing the necessity of living in the present and fully accepting one’s actions.

Calligraphy in the spirit of shodō is not merely a visually appealing inscription but rather the traces of the calligrapher’s inner state, reflecting their character and emotions.

茶道 (sadō) – The Way of Tea

Sadō, the Japanese tea ceremony, is a ritual practice of preparing and serving matcha tea, deeply rooted in Zen philosophy. It is based on four fundamental principles:

• 和 (wa) – harmony
• 敬 (kei) – respect
• 清 (sei) – purity
• 寂 (jaku) – tranquility

These principles guide the practitioner toward mindfulness and spiritual stillness. Through the practice of sadō, one learns humility, gratitude, and the ability to find beauty in the simplest, everyday moments.

華道 (kadō) – The Way of Flowers

Kadō, also known as ikebana, is the art of flower arrangement that expresses harmony between humans and nature. This practice emphasizes minimalism, asymmetry, and the importance of empty space, embodying the wabi-sabi philosophy—the beauty of imperfection and impermanence.

By arranging flowers, the practitioner cultivates patience, focus, and the ability to perceive subtle details in the world around them.

芸道 (geidō) – The Way of the Arts

Geidō encompasses traditional Japanese performing arts, such as kabuki, nō theater, and artistic craftsmanship, which demand years of training and strict adherence to stylistic rules.

The essence of geidō lies in discipline and the transmission of knowledge from generation to generation, where the master guides the student through successive levels of proficiency.

In this context, art is not merely entertainment—it is a ritual of refinement and a tribute to tradition.

囲碁道 (igodō) – The Way of Go

Igo, or the game of Go, is considered a strategic path to self-improvement, where each move on the board reflects the player’s mindset and character.

Igodō is not solely about competition—it also embodies a philosophy of patience, foresight, and acceptance of change. Striving for harmony on the board symbolizes the balance between action and the ability to wait for the right moment.

香道 (kōdō) – The Way of Fragrance

Kōdō is a lesser-known yet highly refined art of appreciating and identifying incense scents, originating from Japan’s aristocratic traditions during the Heian period.

This practice involves the careful "listening" (mon-kō) to scents, developing sensitivity and deep concentration. Participants in kōdō gatherings learn that fragrance is fleeting, much like each moment in life, cultivating an appreciation for the impermanence of everyday experiences.

棋道 (Kidō) – The Way of Shōgi

Much like Igodō, Kidō refers to a strategic path—in this case, the game of shōgi, also known as Japanese chess. This path emphasizes the ability to anticipate moves, adapt to changing situations, and reflect on one's mistakes.

Shōgi, as a form of mental discipline, is not just about outplaying an opponent, but also a lesson in patience, resilience, and the development of analytical thinking.

武士道 (Bushidō) – The Way of the Warrior

Bushidō is the moral code of the samurai, defining how a warrior should live and die. It is built upon core virtues such as honor, loyalty, self-discipline, and the willingness to sacrifice.

Although the samurai class disappeared from Japanese society, the spirit of bushidō remains deeply ingrained in the Japanese mentality, shaping work ethic, perseverance, and a strong sense of responsibility.

Other Japanese "Paths"

The examples above represent only a small fraction of the vast array of Japanese "dō", which span various fields of life—from martial arts to fine arts, philosophy, and daily practices. There are many lesser-known paths outside Japan, yet they remain crucial to Japanese culture and spiritual development:

• 弓道 (Kyūdō) – The Way of the Bow (traditional Japanese archery)
• 農道 (Nōdō) – The Way of Agriculture (traditional farming methods in harmony with nature)
• 談道 (Dandō) – The Way of Conversation (the art of eloquent and wise discourse)
• 剣禅道 (Kenzendō) – The Way of the Sword and Zen (combining swordsmanship with meditative practice)
• 忍道 (Nindō) – The Way of the Ninja (the philosophy and principles of shinobi life)
• 礼道 (Reidō) – The Way of Etiquette (the art of courtesy and ceremonial conduct)
• 神道 (Shintō) – The Way of the Gods (the indigenous Japanese spiritual tradition)
• 食道 (Shokudō) – The Way of Eating (a mindful, ceremonial approach to food consumption)
• 武医道 (Bu-idō) – The Way of Military Medicine (traditional healing techniques used by samurai)

Each "dō" is not just a set of techniques, but above all, a process of self-improvement, refining both mind and spirit. For centuries, Japan has cultivated the idea that every aspect of life—even the most ordinary one—can become a path leading to harmony, discipline, and a deeper understanding of the world.

The Path in the Modern World

In today's world, the spirit of dō (道) is often fading, overshadowed by commercialization, simplification, and the pressure of modern market trends. Martial arts still flourish, but sometimes lose their spiritual traditions, turning into competitive sports rather than a lifelong discipline. In traditional arts—such as calligraphy, ikebana, or the tea ceremony—the meditative process and mental discipline are increasingly overlooked in favor of quick learning and aesthetic results.

In this context, dō becomes an endangered value—rather than being a deep path of understanding, it risks becoming merely a surface-level expression, devoid of inner meaning.

Paradoxically, however, it is precisely in today's fast-paced, superficial world that returning to the spirit of dō may serve as an antidote to spiritual disorientation. The philosophy of dō does not value instant results, but rather the process itself, patience, and a pursuit of harmony—a direct counterbalance to the consumer-driven mindset and obsession with quick achievements.

At a time when people are overwhelmed by excessive information and the relentless demand for efficiency, the practice of dō teaches mindfulness, discipline, and simplicity, allowing individuals to focus on the essence of every action.

Thus, even though traditional paths may seem to be fading, they still hold the potential to play a crucial role in restoring balance in the modern world.

Regardless of whether one practices kendō, shodō, or seeks excellence in their professional life, the philosophy of dō reminds us that true value lies in the pursuit of mastery—not in achieving quick success. Japanese culture has long embraced the belief that even the smallest actions can become a path of self-development, provided they are undertaken with full dedication and respect for the process.

This approach can be applied to any field—whether one is an artist, craftsman, athlete, or simply someone striving to live in harmony with themselves and the world.

At its core, the philosophy of dō teaches:

• Patience
• Self-improvement
• Harmony

In an age where most people expect immediate results, dō reminds us that true mastery takes time and perseverance.

In a world dominated by technology and instant gratification, dō offers an opportunity to focus on the present moment and experience life more deeply and consciously.

For this reason, it is worth nurturing this spirit, not only through traditional practices but also in everyday activities—constantly walking one's own path, yet doing so with humility toward learning and an openness to continuous growth.

>> SEE ALSO SIMILAR ARTICLES:

Kanji 妖怪: Yōkai Are Not Demons of Legend, But a State Where a Fragile Reality Becomes Uncertain

Dream is a path, dreams are light, desires are chains. How not to lose our way? Let us read the kanji: 夢 (yume).

The Kanji 気 (Ki) – What Can We Learn from the Japanese Concept of Energy in Human Relationships?

Kanji Characters: Hito and Jin – What Does It Mean to Be Human?

The Kanji of Happiness – How to Read the Ancient Clues in the Character 幸 ("kō")

"Strong Japanese Women"

see book by the author

of the page

    未開    ソビエライ

 An enthusiast of Asian culture with a deep appreciation for the diverse philosophies of the world. By education, a psychologist and philologist specializing in Korean studies. At heart, a programmer (primarily for Android) and a passionate technology enthusiast, as well as a practitioner of Zen and mono no aware. In moments of tranquility, adheres to a disciplined lifestyle, firmly believing that perseverance, continuous personal growth, and dedication to one's passions are the wisest paths in life. Author of the book "Strong Women of Japan" (>>see more)

Personal motto:

"The most powerful force in the universe is compound interest." - Albert Einstein (probably)

  Mike Soray

   (aka Michał Sobieraj)

未開    ソビエライ

 An enthusiast of Asian culture with a deep appreciation for the diverse philosophies of the world. By education, a psychologist and philologist specializing in Korean studies. At heart, a programmer (primarily for Android) and a passionate technology enthusiast, as well as a practitioner of Zen and mono no aware. In moments of tranquility, adheres to a disciplined lifestyle, firmly believing that perseverance, continuous personal growth, and dedication to one's passions are the wisest paths in life. Author of the book "Strong Women of Japan" (>>see more)

Personal motto:

"The most powerful force in the universe is compound interest." - Albert Einstein (probably)

Mike Soray

(aka Michał Sobieraj)

Write us...

Ciechanów, Polska

dr.imyon@gmail.com

___________________

inari.smart

Would you like to share your thoughts or feedback about our website or app? Leave us a message, and we’ll get back to you quickly. We value your perspective!