Jiro Dreams of Sushi and the art of perfecting your craft

Jiro Dreams of Sushi reviewI don’t know if Jiro Ono is a Buddhist. I don’t know if Jiro is really even a very nice person. What I do know, after watching a movie about him, is that Jiro has attained a level of skill in his craft that most humans only dream of.

Jiro Dreams of Sushi is a documentary about a man and his sushi restaurant in Tokyo, Japan. Jiro, at the time of filming, was 85 years old. Every day except Sunday, he gets up and goes into work at Sukiyabashi Jiro. There, along with his son Yoshikazu and a handful of apprentices, he serves up what many consider the best sushi on the entire planet.

Sukiyabashi Jiro is in a subway station. It’s a tiny, 10-seat restaurant. It costs an exorbitant amount of money to eat there. There is no menu. There are no appetizers. You put your name on a waiting list that exceeds a month, you pay almost $400, and you eat what Jiro puts in front of you while he watches—and only then will you experience the highest state of sushi ever created.

Much of the film focuses on Jiro and his relentless pursuit of perfection. Every single piece of sushi he serves up is an attempt to make it better than the last. You can see, then, that being an apprentice under a man who is never satisfied would probably be extremely challenging.

Throughout the film, we see Jiro standing, sternly glaring at his apprentices, his son, or his customers (he watches his customers eat, which many find off-putting). He appears lost in contemplation; studying his customer’s faces as they eat, watching the body language of his apprentices, making sure his son is doing everything correctly. He is absolutely, at all times, focused on one thing and one thing only: the sushi.

There are lessons to be learned from Jiro. Finding a craft that you’re passionate about and then uncompromisingly pursuing it is admirable. Is sushi important? It doesn’t matter. Does Jiro’s obsession with perfection affect his personal relationships? It doesn’t matter. Is Jiro loved? Perhaps. Perhaps not. It doesn’t seem to matter.

Despite the titular character and the focus on Jiro, however, the movie seems to be more about his son, Yoshikazu. Here is a man who is in his 50s, and for his entire life he has been working under his father’s strict and uncompromising control. He didn’t go to college. No wife or children were mentioned. We see a long scene in which Yoshikazu is talking to the filmmakers as he methodically roasts sheets of nori, the seaweed used to wrap sushi rolls. During the entire scene, he talks about doing the same thing over and over again, about learning something so thoroughly that it becomes your nature, and about finding peace with this type of lifestyle. During the entire monologue, the camera is focused on Yoshikazu’s hands. He never loses a beat, he never falters—it’s as if he is a robot, perfectly programmed for this one simple task.

Yoshikazu seems extremely happy in his life. He goes to the market, he forges friendships with fish and rice experts, and yet he proudly boasts of his father’s work, of his father’s awards, of his father’s achievements.

Jiro admits to being a rather bad father. Throughout his sons’ childhood, he was not present, since he was always at the restaurant. He does show moments of tenderness, though, even as he claims he is extra strict with Yoshikazu and his other son Takashi. Takashi opted to move out of his father’s business and open his own sushi restaurant (with his father’s blessing). However, when Takashi moved out, Jiro told him “You have no home to return to.” In this way, Jiro was making sure Takashi understood that he absolutely had to succeed. Failure was not an option.

Yoshikazu says, throughout the film, that he will never be as good as his father. A prominent food reviewer says, “Yoshikazu could be twice as good as his father and only then will they say he is as good as Jiro. He won’t have it easy.”

Yoshikazu and the apprentices (the ones that make it for more than a day or two, anyway) are paragons of patience and dedication. There is a scene in which one of the apprentices talks about spending four years working on perfecting tamagoyaki (egg sushi). Every day, for four years, he would make tamagoyaki and have Jiro tell him what was wrong with it, how bad it was, and to do it again. Finally, one day, Jiro tasted the tamagoyaki, said, “It’s good. That’s how it should be done.”

The apprentice broke down in tears. He had achieved a small bit of enlightenment.

One glaring omission from this film is any mention at all of Takashi and Yoshikazu’s mother—presumably Jiro’s wife. Jiro does talk about his parents and childhood a bit (it was bleak), but he never mentions anything about his love life. It’s as if Takashi and Yoshikazu were hatched from eggs and specifically groomed for sushi. They may as well have been born in the restaurant.

This movie makes you think about what you do. It makes you want to buckle down and practice your craft. It’s a shining example of what passion and focus can achieve, but there are also lessons about life and love to be had.

Perhaps only through this level of determination and mindfulness can perfection be achieved. Jiro is a man who was ready and willing to make whatever sacrifices were necessary to achieve perfection. Whether you like him or not is irrelevant. Perhaps that’s what we’re meant to take from this.

Sacred Mountain Monastery in Warren, Michigan

A  few years ago, I was as shocked as anybody when a Vietnamese sangha bought an old Salvation Army building and turned it into a Buddhist Monastery in extremely blue-collar Warren, Michigan. Warren is a factory town, known mostly for automotive plants and high-tech manufacturing and engineering. It’s a very, well… “white” town. The area where this monastery went up is in south Warren, which is a working-class area with liquor stores, check cashing shops, and a few bars. It was like a bloom of flowers in the desert, both literally and figuratively (they planted colorful flowers everywhere, and if you know Vietnamese Buddhists, you know they love their flowers!)

Here’s a picture of the statue in front of the chùa (temple):

Chùa Linh Son temple in Warren, Michigan

Right Speech is difficult, but so necessary

For the last year, my intention has been to focus on a specific spoke in the wheel of the eightfold path—Right Speech. Almost immediately after I set this intention, I experienced big challenges and big failures. The lessons learned were painful but utterly necessary to truly take Right Speech to another level. Through the process it has been easy to see how the spokes are related to one another—Right Intention and Right Speech are intertwined at every level.
Dhamma Wheel

My first lesson came in the form of a deep intuition of a long friendship. It was clear to me that the stories some friends had of me were not how I saw myself or my current story. I felt this disconnected undercurrent as I struggled in my new and stronger self, one that left any trace of victim aside. The new self was one that others could not recognize, and one that showed significant growing pains through repeated mistakes. Continue reading

Tolerant Christians. They do exist.

First Christian Church of OrangeA few years back I got invited to a wedding in California. A very good friend of mine was marrying his love—who just so happened to be a pastor at a Christian Church.

I went to their wedding, which was small, touching, and beautiful. While I was there I met some of their friends and I learned a lot about their church—the First Christian Church of Orange.

One thing that struck me immediately was that Olivia, the bride, went out of her way to make sure that she respected and understood my Buddhist beliefs, and wanted to make sure that I was comfortable at her Christian wedding—something no Christian in my experience had ever done for me. I was quick to ensure my friend and his bride-to-be that there wouldn’t be any issues. I was totally awestruck at the fact that they even considered my feelings in the matter. It was very humbling and a striking turn of tables, as generally Buddhists in America have to make sure to explain or apologize to their Christian friends and ensure their comfort in awkward situations like weddings and funerals.

I tell you that anecdote to set the stage for the kind of church that Olivia presides over. Over the time I spent in Orange with the newlyweds, I came to have a great deal of respect for their church. They were openly tolerant of everyone, regardless of race, background, and (most strikingly) sexual orientation. They had many openly gay congregants.

The church doesn’t just pay lip service to being “open”, either. In getting to know my friend’s new wife, she used her convictions and biblical knowledge to explain exactly why her church believes that Jesus Christ was, above all else, a tolerant and loving man. Their mission was only to share Christ’s love of everyone.

One of the friends I met while in Orange was Michelle. She is also a member of the church. She writes a blog about being a single Christian mom and today’s post, on Valentine’s Day, really struck me as capturing the spirit of the church.

The post is called “Be Loud in Love“. Reading it brought me back to my trip to Orange and was a refreshing reminder, in a world that is filled with news of hatred, violence, and intolerance, there are indeed loving and kind Christians out there. This particular passage struck me:

There are some Christians who “love the sinner, hate the sin.” This seems to me like a backhanded insult, that the Christian does not love the whole person, but instead they love who they, the Christian, want the ”sinner” to be. You can’t only love someone’s potential, you have to love their reality, too. That’s like saying “I love the thin person inside of you.” This idea is not love, it is simply tolerance.

I know a lot of Buddhists have, if not outright hostility, a general distaste for Christianity—in a pushy Christian society like America, it’s not hard to see why. Just try to remember our own philosophy of loving kindness and let’s try to practice a little tolerance of our own.

Must be the full moon

I’m not exactly sure what has crawled up everyone’s ass lately, but I’ll say this:

NewBuddhist is a light-hearted community. We laugh. We don’t take things too seriously. We are here for people who are reaching out to Buddhism to answer some question or fill some gap in their lives. We have compassion for those who are new to Buddhism. We are not jerks.

If you have trouble with taking things far too seriously, or you are by nature an angry person, or it bothers you when people are “wrong on the internet”, or if you feel the need to be correct all the time, NewBuddhist is probably not a great place for you. There are, I’m certain, other Buddhism-centric communities that appeal to advanced practitioners or embrace the drama.

But drama? NewBuddhist ain’t it. Lincoln and I (the two guys who run this site) are just normal, happy dudes. We chill. We drink bourbon once in a while. We joke. We laugh. And we believe, with all our hearts, that practicing lovingkindness and compassion in an online space is entirely possible, appropriate, and so very, very modern.

A fellow student is attacked

Last night, a fellow student at my dojo told a story. It’s rare for Sifu to invite a student to speak at length during a normal class, so the air filled with tension as he came forward and sat in seiza before us.

The student is one of our most senior students and has practiced over a decade. He is very intense, very dedicated to practice, and is incredibly challenging to work with (in a good way). He comes across as extremely hard to beginners, and when I was new I dreaded when he was teaching a class. After a bit of time, you realize he’s actually a very warm person who is simply pushing you harder than you thought you could go. He’s certainly one of my favorites.

As he sat, he apologized and wondered if he would make it thru what he had to say. He was straining to hold back the emotion welling up in his eyes.

A few nights prior, he entered the stairwell of a parking garage near his office. It wasn’t late. He heard footsteps approaching behind him which struck him as odd because the stairwell had been empty when he entered. As he turned, an attacker thrust a knife at him. He pivoted, and grabbed the arm. They struggled back and forth, onto the ground, then back up again. Finally he broke the attacker’s arm, and the attacker fled, dropping his knife. He picked up the knife and a second attacker appeared, saw the knife, and likewise fled. He ran to his car. It probably lasted less than 60 seconds.

He called his wife, then found Sifu to work thru what had happened. He still wasn’t exactly sure, but walked us thru what he believe occurred during the struggle. Clearly, the muscle memory of practice had saved his life in a moment when there was no time to think.

Several things struck me about this.

After practicing martial arts for several years, you start to have some confidence in your abilities. You think, if it came down to it, you’d be OK if you got attacked. Stories like this are a wakeup call from that sort of complacency. It would not be OK. This was a highly trained, dedicated martial artist who can run circles around me in the dojo and he came so close to getting stabbed there was a hole in his fitted shirt afterward and his ribs were bruised by the attacker’s knuckles.

It also struck me that there was no revenge. He broke the attacker’s arm, yes, but then he let him go. He didn’t go after the second attacker at all. He ran. He gave the knife to Sifu. He went home and held his child. This is why we practice meditation of course, but it was still powerful to see it work.

Self-defense is not enough reason to practice the art for decades, but the effectiveness of the training saved the life of one of my favorite people, a husband and a father. Maybe it saved the attacker’s life too.

Raindrop Sutra

From mother cloud we come
born again we arrive
shaped by wind and sun and time
we are separate
and alone.
Only one of countless multitudes
we call out to each other
and see reflected
on the surface
of our comrades
our own face.
Though falling is our nature
we fear the unknown end
taking comfort in
companionship we meet
the rocky ground.
To be free of endless cycles
of death and rude rebirth
we long for final home
where together
we may merge
in endless sea.

Find more of my work at The Weaving

Life with Tao and Zen

Life with Tao and ZenFight without fighting
Learn without learning
Experience with the experience
Worth trying
Worth feeling
Worth denying
And worth killin’
Ego that binds us
Do not erase it
Hold it from overtaking you
Simplicity of no words can describe on how to go about it…’

Written by NewBuddhist member Leon Basin. You can view more of his writings at his website.

Making good coffee as a form of meditation

The meditative aspects of making coffee

Be fully aware while making coffee, and you may just make the perfect cup

While tradition holds that meditation practice is usually observed in a quiet, peaceful room while sitting or reclining in one of a few specific positions, the benefits of meditation can be experienced while doing normal daily activities as well—even something as mundane as making coffee.

I’ve learned a lot about coffee over the years. I started off as a young adult with the normal grocery store coffee; Maxwell House or whatever was on sale. I would put the grounds in the pot, fill it with tap water, and push the button. It was completely brainless, and I wasn’t remotely aware of my actions while I was doing it. It became a habit, and there was no magic involved. Push button, receive drink. It didn’t taste very good.

I learned from a friend that premium coffee tastes better, so I started ordering mail-order coffee from a specialty roaster. It came in aluminum, vacuum-sealed bags. I did the same thing: Put the grounds in the pot, add water, push button. It tasted slightly better, but it still wasn’t very good.

I started to become more aware of my actions. Was I making sure the carafe was clean? Was I aware that the coffee maker was dirty and needed to be rinsed out? I opened my eyes and actually looked at the coffee maker. It was dirty. I spent some time reading instructions on how to clean it. Looking back, I now realize that this act of taking conscious effort to improve things was an early form of practice.

I still wasn’t pleased with the coffee and over the years became much more educated about the beans, the process, and the art of making coffee. I began to learn about how interconnected the flavor of the drink was with the place it was grown and the people who picked it and cleaned it and processed it. I spoke with growers in faraway lands. I learned to understand the full extent and the magic of how this simple daily pleasure was deeply intertwined with my persona and my daily happiness.

Today, I am very careful about making coffee and I enjoy making it for others. It’s ritualistic, calming, quiet, reflective, and rewarding—all hallmarks of a good meditative experience. I use a Hario ceramic funnel, a Hario kettle, Hario filters, and a Bodum burr grinder. I get my beans from the lovely Chazzano Coffee in Ferndale, Michigan, as Frank (the owner) is one of the most conscientious coffee roasters I’ve ever met.

Making the coffee

I check the cleanliness of my kettle and wipe it down if it’s dirty or clean it out if needed. I admire the craftsmanship of the metal, the shape, and the design. I appreciate the artistry and skill that went into crafting the kettle. I think about the person who designed it. It’s a Japanese kettle, so I think of how awesome it is that I live in a world where I can use this implement that was created a half a world away. Next, I begin to fill it. I contemplate the impurities that have made their way into the water and the journey the water takes to get to my tap. I am careful to filter the water to make the coffee as clean and bright as possible. I enjoy the sound of water pouring into the empty metal pot. I love staring at the cool, still water in the shiny metal kettle.

I put the kettle on the stove and go to the grinder. I smell the beans, remembering where I bought them and from where they came. I think about the growers, the sunlight, the coffee cherries drying, and the marvel of transportation that allows me to have these so soon after being picked. The roaster I go to has taken great care to roast them to perfection; I’ve seen him fret over these beans, smelling them, watching them, listening to them crack as they turn dark brown in the heat.

I grind them and take deep breaths as the beans are turned into coarse powder. The smell makes me feel at peace.

I take the filter and fold it carefully. I love the texture of the filter as my finger runs along it, making a tight crease. I take the ceramic funnel and marvel at the skill that must have been involved with designing it. It has spiral channels built into it and it’s almost a work of art on its own.

I put the filter in the funnel and run some filtered water over it to wet the filter, while waiting for the kettle to come to a boil. I fill the filter with grounds, taking care to gently tap the grinder cup to get the grounds out.

When the water is ready, I start the pour. The pour-over method should take three minutes if done properly. It’s very slow, contemplative, and you have to be aware of what you’re doing the entire time. You start with a slow pour in the center of the grounds, and since I’m using extremely fresh beans, the bloom that appears due to release of carbon dioxide is beautiful, and the smell is intoxicating. I count carefully and when thirty seconds have gone by, I begin slowly to swirl the kettle. to wet the rest of the grounds.

The kettle is designed to pour very slowly and consistently (thus the swan-like neck). This allows me to swirl the kettle in a spiral fashion, careful not to touch the sides of the filter, while ensuring that all the grounds continue to get evenly distributed without the funnel filling up too quickly, causing the grounds to stick to the side. It takes a great deal of attention and patience to get it right—just like meditation.

The joy of the experience

In the end, I am left with a wonderful, truly remarkable cup of coffee; more than drinking it myself, I love giving it to a friend and seeing the look on their face as they inhale the aroma and take their first sip.

It’s one of the most peaceful parts of my day, and it helped me realize that peace and contemplation can be found in everyday experiences. It doesn’t always have to be on the zafu or in the meditation room.

Is there meaning in evil and suffering?

On one of the discussion forums I frequent (freeratio.org), someone started an interesting topic on the meaning of evil and suffering based on a panel discussion and debate with Dr. William Lane Craig, Ravi Zacharias, Dr. Bernard Leikind and Dr. Jitendra Mohanty. I thought I’d share some of my thoughts about a couple of the more general issues raised in the debate from a Buddhist perspective — the majority of which has been taken from previous posts of mine — especially Dr. Mohanty’s rejection of karma/kamma on the basis that “no causal explanation in terms of a law-like statement can be a good explanation of it” because when confronted with suffering, the inevitable question arises: Why me?
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Sharing in the ‘Form of Dhamma.’

I recently picked up a copy of Plato’s Republic (OK, two actually), and at first glance, Plato’s just and unjust is not unlike the Buddha’s distinction between skillful and unskillful actions (kamma). Both seem like a middle way between, or possibly a synthesis of, Jeremy Bentham’s teleological utilitarianism and Immanuel Kant’s deontological categorical imperative.

That’s not to say that Bentham and Kant represent two ends of a single ethical spectrum, only that Plato and the Buddha take what Bentham and Kant stress and emphasis them together. With Plato and the Buddha, just/skillful actions aren’t simply judged to be just/skillful based upon their consequences, but also because there’s something inherently just/skillful about the actions themselves. In Buddhism, this would be due to the quality of the intentions behind the actions, and I think a similar principle applies in the Republic as well, although Plato would obviously say that it’s because they share in the form of Justice, or even of the Good.
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Meaningful Connections

Sometimes I think I think too much, but every once in while, those thoughts provoke some interesting questions about life. On the way home from attending a talk at PSU, for example, I sparked an interesting discussion on Facebook/Twitter with the tweet: “Technology has made the world smaller, yet we’re more alienated than ever: how can I feel so alone when the world’s at my fingertips?”

The next morning, my friend, Erica, commented on Facebook:

Our monkeyselves need meatspace, no matter what we can sit and stare at.

While humourous, her reply hit upon an idea echoed by friend, Matt, on Twitter:

“Different medium, same old problem. Connecting with someone still requires effort from two people.”

I replied to both:

And therein lies the dilemma. Sometimes I think we’re like galaxies in an ever-expanding universe: drifting off into oblivion. As the world appears to get smaller with advances in technology, we seem to be drifting farther and farther apart.

And then added on Facebook:

I don’t know. Maybe I just feel that way because I’m so socially awkward, but as I was sitting on the bus last night — watching all the people listening to their MP3 players and playing with their cell phones (not to mention me with mine) — the alienation was palpable.

Perhaps I’ve been reading too much Marx, but I can’t help but feel this invisible barrier between me and my fellow bipedal primates, a barrier that doesn’t feel natural at all.

I feel like the cow tongue of meatspace; nobody likes cow tongue, they’d rather have their Matrix-steak.

Less than 10 minutes later, Erica responded with:

Well, 20 years ago on the bus folks were doing their very best to ignore each other in an analog fashion (newspapers, books). I really think the invention of the suburb and the television have done much more to isolate ourselves.

I think a lot of us feel that barrier, just not everybody admits it. I think it is a common longing of a social animal that no longer lives in communal spaces. That’s why I throw myself into whatever food rituals I can, get out into nature whenever I can, go out on a limb to make connections no matter how minor (smiling at the grocery store at the smallest end of the spectrum, having a child at the greatest end). You do what you can. Most of us have cow-tongue and are relieved when we find out the truth, that others do too. Matrix steak just doesn’t have the nutrients.

I was kind of taken aback by how much she seemed to get where I was coming from. At this point, my friend, Brian, got involved by pointing out the role technology has played in connecting people with one another:

You can’t blame technology; I know many people whose social interactions and lifestyles have improved because of increased connectivity. Think of how many new friends YOU personally have BECAUSE of technology and the internet. It’s probably in the high dozens, perhaps hundreds.

Your friend Erica nailed it: It’s always been this way, as long as we’ve been a society of suburbs. It’s not like there were these rousing and engaging conversations on city buses or subway cars before cell phones, dude.

He brought up a great point, one that Matt had also touched upon via Twitter in response to my “ever-expanding universe” comment:

Says he who didn’t want a mobile. We Twitter / txt more in 2 days than we communicated all last year between your visits.

I couldn’t argue with either of their points, but then again, I wasn’t referring to simple connectivity as much as what I saw to be an erosion of meaningful social interactions and relationships in general. Attempting to address this, I wrote:

I completely agree. And just to be clear, I wasn’t blaming technology, simply commenting on the fact that I can still feel so lonely despite having the “world at my fingertips” via technological advances that have made the world so much smaller. (Seriously, it’s hard to get all philosophically complex in just 140 characters. You know how I usually write. :p)

For example, just being able to communicate with others via things like the internet doesn’t necessarily make those interactions truly meaningful on a deeper, more intimate level. I think there’s more to it than that (e.g., being able to tear down those invisible barriers, etc.).

I mean, I’m not denying that increased connectivity has improved the social interactions and relationships of certain people (hell, I was at ICOK: meaningful social interactions were off the hook!), but I think it’s also made some of them more artificial (for lack of a better word), and even somewhat shallow.

As for the origin of the kind of alienation I was referring to, I didn’t mean to imply that technology was the cause. In fact, I agree with you both that no longer living in communal spaces is one of the major causes. But I also believe that there are other factors involved, factors which have directly contributed to our no longer living in communal spaces (e.g., Marx’s Theory of Alienation).

In the end, I still don’t have any concrete answers, but at least I’ve been reminded of some things I forgot along the way. The most important one being: we’re all more alike than we often realize.

Like Erica said, we’re social creatures, and we all feel isolated at times, even if it’s not always easy for us to admit it. But that shouldn’t stop us from doing what we can to reach out and make connections with other people, whether it’s by smiling at the grocery store, starting a family or creating a place like this where people can come together and discuss all things Buddhist.