GLOBAL EA HUT & Tao Magazine 國際茶亭 December 2020

工 夫 茶

Gongfu Tea Exploring Tradition GLOBAL EA HUT ContentsIssue 107 / December 2020 Tea & Tao Magazine Amrita甘露

This is a special month indeed. We have long held that Global Tea Hut magazine should step out- side the bounds of our own lineage and brewing Love is methods and focus on including other approaches and methods. Let’s continue our series of issues on changing the world gongfu tea, this time diving deeper into the history of its sources. And what a tea to drink while we do! bowl by bowl Features特稿文章 19

07 Introduction to Gongfu Lineages Wu De (無的)

19 Gongfu & Wuyi Cliff Tea by Tsai Yizhe (蔡奕哲) 07

29 The Art of Gongfu Tea 羅英銀 by Luo Yingyin ( ) 29 39 Gongfu Tea by Chen Zai Lin (陳再粦)

Traditions傳統文章

03 Tea of the Month “Amrita,” Aged , Northern

47 Voices from the Hut “The Songs of Mountains & Leaves” 47 真 By Matthew Grohne

53 TeaWayfarer © 2020 by Global Tea Hut Lera Zujeva, Lithuania/U.K. All rights reserved.

recycled & recyclable No part of this publication may be reproduced, stored in a retrieval sys- 金 tem or transmitted in any form or by 黃 長 any means: electronic, mechanical, 生甘 photocopying, recording, or other- 不 老 wise, without prior written permis- 仙 Soy ink sion from the copyright owner. 藥露 理 n December,From the weather cools down in Taiwan the and We are hopingeditor to turn now to two geeky whiteboard, we start our weekly trips to the hot springs once classroom-style online courses: one on the Seven Genres of again. Of course, this year we will have to moni- Tea and one on puerh specifically. In these courses, we will tor the situation and make sure it is safe, but it is dive deep into all the groundwork you need to understand Iamongst our favorite things to do all year long. We carry a the tea world on an intellectual level, hopefully adding to thermos full of shou or shou and dian hong mixed and sit your understanding of tea production, history and appreci- and soak while we drink tea, often staying for an outdoor ation and opening new avenues of exploration and learning lunch in the mountains afterwards. Outdoor tea is also great for you. We will announce these courses in the coming year. this time of year in Taiwan, as it is too hot at other times of This has been a hard year! Thankfully, we have had tea the year. This is a great time to light some charcoal and dig to help us reflect, focus on our inner work and try to be into your aged puerh, roasted , aged oolongs and, of better humans in the face of so much upheaval. Of course, course, shou puerh. tea offers us a bit of solace in all of this as well. We wanted The online Boiled Tea Course went terrificly! It was such to end the year right, with a magical tea and an issue on a a joy to produce this course, covering all three ways that we topic that we have been planning to cover for years: a deeper boil tea along with bonus lessons on water and fire, includ- dive into the lineages of gongfu tea. ing charcoal instructions, and a live Q&A session as well. There are three main families of gongfu tea, each with I really enjoyed the opportunity to share some boiled tea many branches and lineages. Like any great method, gongfu and methods with all of you who took the course. Boiling tea has followed many rivers and streams, which all even- tea is my favorite brewing method and the best bowls of tea tually lead back to one greater river in Chaozhou, which I have had in my life were found hours-deep into a boiled is the source of all gongfu tea brewing. We plan to devote session. I have yet to come close to mastery in the boiling an issue to each of the three families of lineages, covering of tea, and sometimes I feel like I don’t practice enough the whole history of gongfu tea. In fact, we can ultimately to even be proficient, which makes it awkward to step in return to these topics if you like learning about them (let front of a camera and teach these techniques. I did my best us know). There is enough to devote several issues to each to share the methods, hoping that you will be able to take branch. Here we start with an overview of many traditions, these techniques further than I ever could. If you want to focusing on the source: Chaozhou. And we have a magical learn more about boiled tea, the course will stay up indefi- aged to go with our exploration and send us into the nitely. Head over to www.teahutcourses.com to sign up. We next decade in style! also have an Intro to Cha Dao course if you are new to tea and looking to learn some ceremonial methods of preparing tea along with some ideas about incorporating a tea practice into your self-cultivation practice, or beginning a practice perhaps. It really is a challenge to teach to a camera. I am so used Wu De to sitting in silence for at least three bowls, and usually longer, before we start learning about tea together. To just sit down and talk to… no one is a challenge. I hope to get better at it, though, as I can see that there are definite advantages to online courses: You can watch at your own pace, pause and take notes; rewatch lessons again as you practice, following along to get the hang of techniques; and, of course, the practice lands in your home, fitting into your –Further Reading– space and schedule. This is great, as I feel that what we have to offer are techniques for you to make better and to make This month, we recommend reading or rereading tea a practice of self-cultivation. These methods are then the Gongfu Experiments issue from May 2019 yours to use as you see fit, evolving them to your life and and doing as many of the experiments as you can. your betterment. We may discuss some context, history and If you have already done them, it is always re- philosophy in these courses as well, but all that is far less im- warding to revisit them and see if the results turn portant that the brewing methods that you can use in your out the same again. You may learn something dif- own life and tea to cultivate your own skill and wisdom. ferent or deepen your understanding.

2 of the

ver the course of this month, we will be drink- caused Baozhong to decrease in value. This has been ing a beautiful aged Baozhong tea that we call hard for farmers, but it has created a positive effect as “Amrita,” which means “ambrosia.” It is the per- well since the lower value and popularity have caused a fect nostalgic tea to look more deeply into the history and surge in more sustainable and organic tea production in lineages of gongfu tea. This tea is from sometime in the the area. The reason for this is twofold: Firstly, the cost of 1990s and therefore at least twenty years old, but more agrochemicals raises the overall cost of production, so if likely it’s around twenty-five years old. your tea is not selling well and for good prices, it makes Let’s review some basics about Baozhong tea before sense to shift to a more labor-intensive traditional farming we talk about Amrita. A long time ago, Baozhong (包種) method. When you aren’t trying to compete with a market tea was called “Pouchong” in English. The term literally demand for very specific flavor profiles, natural farming means “wrapped” or “packaged” tea, since all Baozhong is ideal. Secondly, many farmers in the north have used in the early days was wrapped up in paper squares. Such organic, natural, sustainable tea production to carve out packaging was common for many types of oolong tea, in- a niche for themselves in the greater Taiwanese market, cluding Cliff Tea, which is the forebear of Baozhong, as it offering people who care a tea that suits us. We have dis- is for most tea in Taiwan. (The oolongs we sell on our web- cussed several such farmers in previous issues. site are all packaged in this traditional way.) It is a special Most oolong in Taiwan is not aged intentionally, and treat to see an old master package the 150-gram squares, Amrita is no exception. Oolong is very different from going through the complex folds at lightning speed. Since puerh in terms of aging. Puerh ferments and oxidizes, so the tea was often stored in these packets by ordinary tea it needs air and humidity. Oolong, on the other hand, is drinkers, most tea lovers back in the day also knew how to just oxidizing. It does better with very little oxygen and fold and refold their packets. no humidity—sealed up tight, in other words. Some peo- The trees, farming methods and processing of ple advocate re-roasting the tea every few years to remove Baozhong all came to Taiwan in the latter part of the Qing humidity, but we don’t like this method and prefer tea that Dynasty (1644–1911). This striped oolong took root pri- is just aged. This means that if you live in a place that is marily in the Nankang (南港) and Wenshan (文山) re- not ideal for puerh storage, it is probably great for oolong. gions of Taiwan. Originally, Baozhong was processed in The majority of tea was not sealed and stored intention- the way all oolong was: with heavier oxidation and/or ally, though; it was instead just cast aside in large bags or roast. In the late nineteenth century, a demand for green- drums because it didn’t sell. This brings up two issues: er teas split Baozhong production into what the market Firstly, why didn’t it sell the year it was made? Was it lower called “red water oolong (紅水烏龍)” and “green water quality? With Baozhong, this could be just a lack of inter- oolong (清水烏龍).” Throughout the twentieth century, est, as most people want high-mountain tea. Secondly, it traditionally-processed Baozhong decreased in popular- means humidity and too much air (usually). Amrita has ity, possibly due to the popularity of central Taiwanese some storage as well. It isn’t too bad, though. (We have had ball oolongs like those from Dong Ding. By the 1990s, many that are way worse.) This lends it a sour note that Baozhong was more famous as a green oolong than as a you will have to brew around. traditionally-processed striped oolong like Yancha. Amrita is sour and sweet with an uplifting Qi and a Our Tea of the Month was also processed more lightly, complex bouquet that unfolds sip by sip and cup by cup. but it was oxidized slightly more than most of the greener It has depth and breadth and is starting to develop some types, like August’s Tea of the Month, Meadow. It is well- aged flavors of herbs, caramel and sandalwood. If stored aged at this point, so it is hard to know exactly what type intentionally for another ten years, it will be a marvelous of processing it went through. The increasing popularity tea. We will put some packets up on the website if you are of central Taiwanese “high-mountain oolong” over time interested in getting more.

3 Amrita 老 Northern Taiwan 烏 包龍 茶 Aged Baozhong Tea 種 Taiwanese

~300–500 Meters 甘 露 Tea of the Month

Brewing沖泡技巧 完成好 Tips茶 This month, we are learning all about gongfu brewing, and like most oolongs, Amrita only truly shines when brewed gongfu. You can try your hand at a Chaozhou- style brew, or you can brew this tea in any gongfu method you have the and know- how to do. Amrita can also be prepared leaves in a bowl. Add just a few leaves (fewer than you are used to) and it will be lovely. Amrita is actually a very difficult tea to brew. Ordinarily, we don’t choose many such teas for our Teas of the Month, knowing that readers around the world practice different brewing methods, approach tea differently and use different water, fire and teaware. We usually want to find teas that anyone can brew with any teaware, no matter where you are in the world. But for this gongfu issue, we wanted to offer you a gauge to test your brewing. When we say that Amrita is difficult to brew, what we mean is that it produces vastly different experiences depending on your brewing method. It also won’t really shine its brightest unless it is prepared just right—within a narrow margin of error. It can be sour, due to storage, if it is prepared underwhelmingly. Of course, all tea can be improved with brewing skills, just as any dish can be made to shine as one develops one’s cooking skills, but some dishes just have a much narrower margin you have to navigate through in order to make a shining example versus a mess. This means you can sit back and enjoy it for what it is (there is nothing wrong with that approach) or you can try your best to hit the mark and see where your gongfu skills lie. Don’t make it stressful, but rather a fun way to gauge ( by steeping) if you can first of all recognize when you are getting closer to its ideal range and then second if you can adjust your brewing to move further into that shiny range. When you get it right, the sourness will be tamed and a very rich bouquet of aged oolong will start to shine through. As with most areas of gongfu tea, hitting the range for Amrita will have a lot to do with temperature. In fact, sensitive teas like our Tea of the Month can help us to experiment with temperature because changing between different methods and teaware have a much stronger and more obvious effect on the tea. It is easy to notice what temperature is doing at almost any stage, in other words. This, of course, begins with the type of fire we use (electric, gas or charcoal), then the kettle and the clay composition of our . It also moves into brewing method as well. Are we showering the pot? Before, after, both or neither? Prewarming the cups? Using a pitcher or not? All of these affect temperature as much as fire and teaware. And Amrita is a great way to experience very clearly what each of these elements do, as She will change dramatically as you alter any of the methods or materials. A tip that can help is to make sure the zisha teapot is very, very well pre-heated before you add the tea leaves. This is ideal for any tea, but especially important for sensitive teas like Amrita. Another small pointer that can be helpful when dealing with aged oolongs that were not stored perfectly and are therefore prone to sourness is to make sure that you decant every last drop of the tea for each and every steeping. It is worth the extra time and patience to hold the pot and let every single last drop drip out. You can even give it a shake a few times to get the last bits out. Leaving excess water of any kind in the pot will increase the sourness of aged teas such as Amrita. If you like, you can do an experiment where you do one session with this method and one without. It may not be effective enough to switch back and forth in a single session, but two sessions, one with each method, will demonstrate this very clearly.

Gongfu Leaves in a Bowl

Water : spring water or best bottled Try making sure to extract Fire: coals, infrared or gas every last drop from the pot Heat: high heat, fish-eye, 95°C each steeping to mitigate the Brewing Methods: gongfu or sourness in this tea. Also, leaves in a bowl (gongfu is ideal) try showering the teapot Steeping: long steeping, then 2–3 flashes, both before and after then start growing longer steeping to maintain Patience: 20–25 steepings (gongfu) temperature.

5/ Amrita (甘露)

工夫傳承Introduction to Gongfu Lineages 茶人: Wu De (無的)

8 Gongfu Tea

he lineages of gongfu are a turies of experience, technology, wares Traditions that do not preserve the complicated family tree that and methods to extract specific quali- wisdom and experience of the past will T branches far too often to ties in various ways from the leaves. not be effective and useful, but tradi- properly map beyond a few genera- Tea’s boundaries are porous in both tions that do not innovate will not stay tions. After you move up or down the directions. Is it any wonder, then, relevant and will then die out. This is tree, the branches separate too often to that the lineages of tea are the same? the delicate balance that all traditions record them all, as too many teachers There was never a need to record spe- face as they are handed down through are involved, and the boundaries are cific teacher-to-student lines in detail time—a need to reinvent themselves, far too loose. This is as it should be, outside of Zen traditions which were ideally each generation, without doing since this reflects the nature of the Leaf doing that already for other reasons. so in a way that tramples the very tech- itself, which sits at the center of any Tea just infuses out, influencing all niques, wisdom and experience they brewing tradition. around it. And the lineages of tea are have created to hand down. Obviously, Having open borders is one of the absorbent as well, meaning that as it is very easy for the balance to tip in beauties of tea as a plant: it infuses into gongfu tea branched, for example, either direction, which we see in many the water around it and also absorbs new branches formed by absorbing types of traditions—be they philo- whatever surrounds it. Tea should not methods and wares from their cousins, sophical, religious, cultural or based in be stored in the kitchen because it is so perhaps bringing back something that the arts and crafts. It’s worth discussing absorbent it will eventually smell and had been cut from a lineage long ago the tipping off balance in both direc- taste like the spices around it. Tea trees or adding something new from an- tions so that we can prevent it in our planted near camphor will have the other lineage altogether. And as infor- practice. flavor of camphor every time they are mation and travel have opened in the On one end of the scale, things fall brewed, which is sometimes done in- modern era, there is even more mutual off balance when the tradition fears in- tentionally in Yunnan. And, of course, influence between methods, absorbing novation and starts protecting against tea also infuses into the water, giving and diffusing into one another as tech- change too vigorously. This is com- its essence to create the liquor we en- niques, wares and philosophy are bor- mon. The tradition then becomes rigid joy. This steeping-seeping-giving qual- rowed from one lineage to the next. As and disembodied. People start to for- ity is the very reason we discovered this we shall see later, the Taiwanese - get why things are done the way they marvelous plant thousands of years fu tradition is a good example of ad- are and just do them “because.” If you ago, and how to extract the essence aptation and adoption across lines and do not allow for innovation, a tradi- from the Leaf is what each and every boundaries, as it has come to absorb tion becomes dead and disembodied. tradition of brewing method is, in not only aspects of all the gongfu tra- People stop practicing it, or at least do- fact, handing down—from boiling to ditions, but teaware and methods from ing so with heart. A tradition only lives whisking, to the lineages of gongfu tea, several Japanese lineages as well (using in the flesh and bones of the ones prac- each is handing down decades or cen- lots of their teaware, for example). ticing it now—the current generation,

9/ Introduction to Gongfu Lineages in other words. They keep the past traveled and the new maps must inno- take that wisdom and apply it to our alive, in other words. And they won’t do vate to include this new territory. tea and our lives so that it is meaning- so with the passion and love that is re- Beyond maps, technology has also ful to us! quired to keep the blood of a tradition evolved, as have our lifestyles. Many Turning to the other side of the flowing if the tradition is not relevant of us, for example, require electric heat scale, we see that there is good reason to their lives—the landscape and chal- at some point in our tea journeys. Not for a tradition to fear innovation as lenges they face in their time. The lack every location in the modern world well. If innovation happens too quick- of innovation could be philosophical, is charcoal-friendly. Understanding ly or for the wrong reasons, the tra- it could be the map, the technology or which type of electric burner to use for ditions also die, drowned in newness the methods. An ancient map won’t gongfu tea is a whole area of explora- that is all unrooted and unwise. There be of much use, no matter how wise tion that wouldn’t have existed in a tra- are many examples of this in all areas and revered it is, if it no longer maps ditional curriculum, but is necessary if of our modern life as well. The issue the contours of the world. Our maps gongfu tea is to stay relevant. is that adaptation is ideally guided by must change as our world does. They For these reasons and more, a tradi- understanding. If you don’t yet fully also must change as our understanding tion must be able to adapt and change, understand the tradition in a mature of the world grows, incorporating new incorporating new ideas, teaware and way, including both its philosophical ideas and truths, areas of exploration methods into itself as it grows and underpinnings and worldview, and if the mapmakers of yore couldn’t have meets new environments, people and you don’t have the benefit of a long- even imagined. An example of this in lifestyles so that each generation will term practice that affords technical in- tea is perhaps the inclusion of more practice as passionately and devoted- sight, you may cut something out or scientific research and understanding ly as the previous ones and thereby add something that damages what is of the chemistry of the Leaf, which was continue the tradition, handing down worth preserving and you may do so not a part of the worldview of those the precious wisdom and experience without even knowing it. One cannot who started brewing gongfu tea. In of past teachers, which is invaluable. simply show up to Tai Chi class and traditional terminology, I could sit on an island and brew tea tell the instructor on day one that the the term “fa (發酵)” referred to all day for eighty years and not even method doesn’t resonate with one’s life oxidation and fermentation both, and come close to figuring out a fraction and then go and change it all over the still does in some rural areas. This is be- of what has been taught to me, as it is place to suit one’s lifestyle. The result cause farmers back in the day had no an accumulation of wisdom and expe- won’t be Tai Chi. It will be random way of understanding the difference rience cultivated over centuries of tea movements and missing many essen- since it is microscopic and chemical. brewing. Without that, we would be tial truths that are worth preserving, The microbial aspect of tea processing forced to re-figure everything out from and that doesn’t include the internal and of terroir is an expansion of the tea scratch each generation, which would aspects that will also be lost in the pro- map into areas no traditional Chajin be hopeless. But we must be able to cess of such cursory change.

10 Gongfu Tea

A cursory sketch of history traced In fact, this is how all tradition, guided to maturity and responsibili- across the modern world will reveal especially indigenous societies, func- ty, care for others and for a place, the that we often repeat our mistakes due tioned: the young were guided lovingly earth and the lineage. In this way, they to forgetfulness. Without living tradi- by their elders who had matured and are guided to true joy—the bliss of be- tions, cultural heritage and the wisdom grown within the culture, mythology, longing and being a part of something and experience of not only the elderly, spirituality, ceremony and even practi- that began before us and will end after but also their ancestors, we are doomed cal life wisdom surrounding toolmak- us… to be distracted constantly by novel- ing and farming. Eventually, after years This analogy applies equally to any ty and repeat our errors rather than of learning the old ways, the responsi- tradition, be it martial arts, Buddhist learning from them. In such a world, bility was handed to the youth in ini- meditation or tea. We must walk this novelty is valued above genius. If one tiation ceremonies. By then, they un- fine line of preserving the old while woman announces her discovery of the derstood the old ways and loved them. responsibly incorporating the new to cure for cancer and a second comes to They could then responsibly change keep growing and changing our Way the same conclusion independently, them, growing and adapting them to of Tea to suit the world we live in, pass- utilizing her equal genius, no one will suit changes in life and the world (or ing on what we learned and what we remember, let alone value, the second understanding of the world) and do added to the next generation so that woman’s intelligence or ingenuity. She so without damaging the tradition, as they can steward it as well as add to will be forgotten in the face of who they were the tradition. The outside and grow it in their own way. came first. world can come and quickly stomp Before we introduce the main In a general sense, you could con- away the embers of such traditions, branches of the gongfu tree of lineages, struct a meaningful argument that we enticing their youth away from their it may be worthwhile to review the be- have enough technology and under- traditional languages, beliefs and life- ginnings of gongfu tea in general. It is standing to make this world green, ways. Only the youth can be seduced always a great idea to review, for repeti- bright and peaceful. We have taken by the false promises and vacuous tion is a big part of how understanding some steps in that direction, but so “happiness” such plastic, mass-pro- is passed down… long as the ship is not steered by the duced, cookie-cutter lives offer. Com- wisdom and experience of our past, we pared to the richness of belonging to will continue to lose our way. And as it tradition and wisdom, guided by those is on a large scale, so it is in the small: who loved those who love you and when tea brewing lineages cater to want you to mature into a capable and tea business, focusing on innovation, responsible adult human who can care the internal, spiritual/philosophical for the wisdom and change and alter it, teachings are the first to go, as we have guiding the generation towards a living seen, then the practical importance wisdom that can then be handed down follows suit and people are moved by to the next—compared to that we are the current fashion, dictated by market lost. trends, and often do not understand If the ancestors of a lineage are the history of the teaware and brewing wise, they teach how to innovate as methods they use. part of what is handed down. They We must first understand the tra- teach us to avoid adaptations that fa- The skill of pouring is one of ditional ways before we start adapting vor what is quick and convenient over the deep and powerful traditions and innovating them. In that way, it what is well done and ethically sound. that has been lost to most modern won’t be the whim of fashion changing Convenience will never make any hu- brewers in favor of the convenience the tradition, dropping things that are man as happy as a job well done, nor a pitcher offers. A pitcher can make necessary or adding things that aren’t provide the same satisfaction. With without even knowing it. If we first some few exceptions, a handmade any- it easier to distribute even liquor to practice the traditional way for some thing is better and more enjoyable. A each cup, since the liquor that comes years, until it permeates our muscle meal prepared from veggies we plant- out later is thicker, but achieving memory and we understand it thor- ed, tended and harvested ourselves by uniformity by hand, through skill oughly, then it won’t be an external the sweat of our own brows will always is a big part of mastery (i.e., “gong- force acting on the tradition, but the taste and feel better. Egoic innovation fu”) and taking this out reduces tradition itself changing and growing just because you want to do it “my temperature, adds extra instru- from within! If I practice for many way” is immature. It is a characteristic ments to the table and also prevents years, when I reach maturity, I will be of youth. The young want to be seen, the brewer from bringing the cups a living representative of the tradition, to stand out, to shine bright and at- back in every steeping, which has speaking and acting on its behalf. By tract. The youth long to glow above all both practical and philosophical then I will also love it, and I will be a else and therefore like what is new and significance—the flow of the cups in responsible steward, making the deci- shiny over what is old and worn. They and out is the breath of the ceremo- sion to adapt in ways that advance and must be guided by loving wisdom that ny, signifying our oneness and our improve the tradition without sacrific- understands, having passed through distinction from each other. We are ing any of its core values. the various stages of learning— one heart; we are separate beings...

11/ Introduction to Gongfu Lineages

Gongfu Tea The Origins of Gongfu Tea

As we have often discussed in these tea in large pots with large cups, allow- chapters indeed: martial arts, poverty pages, “gongfu (工夫)” means “mas- ing the tea to steep for longer times. In and oolong tea. Let’s discuss each one tery through self-discipline.” Interest- fact, this Ming Dynasty (1368–1644) by one. ingly, there are two different characters method was the common brewing style for the “gong” part of “gongfu”—ei- Westerners first encountered when ther “工夫” or “功夫.” One empha- they began trading with , which Martial Arts sizes inner power (discipline) and the is why Western countries often brew other is about long-term work and tea in this so-called “” style Martial arts play an important role dedication. The latter is often used even today: larger , long steep in the development of these brewing with reference to Buddhist meditation times while people chat and bigger methods because many tea lovers have and the lasting effects of disciplined cups (of course, Westerners added a been practicing Qigong for centuries. self-cultivation. We see both characters handle to the cup and milk and sugar The two practices evolved together, amongst tea writings and find that the to the tea). In those days, gongfu tea one influencing the other. In fact, we combination of the two captures the was a local brewing method known spoke earlier about the two characters depth of what “gongfu tea” means: a only to the tea lovers in the south. used for “gong” in “gongfu tea.” The dedicated, focused practice of self-cul- first character “功” may be derived tivation through tea. from martial arts, which is a kind of Nowadays, the term “gongfu tea” The Birth of Skill gongfu (depending on which “gong- has become generic, often referring fu” you use). In the West, we are more to any brewing method, whether it Understanding the origins of familiar with the Cantonese version is skillful or motivated by dedicated “gongfu tea” in terms of the local brew- of “gongfu,” which is “kungfu.” Since practice or not. To us, this is the worst ing traditions that began in Chaozhou, most of the masters who developed use of the term, as it reduces gongfu tea as opposed to the more general use gongfu tea were practicing martial arts, to meaninglessness, suggesting that no of the word as “skill/mastery through the practical and philosophical aspects matter how one brews tea, it is gong- self-discipline,” can be helpful in one’s of Qigong and other martial arts are fu tea so long as it includes “Chinese” practice. Of course, discussing how also incredibly important in gongfu implements. If there is no intention and why something as culturally neb- brewing. or focus devoted to the craft, if there ulous as a tea brewing method arose Philosophically, the martial artists is no cultivation of skill towards finer will always result in over-simplifica- brought their cosmology and energet- cups of tea and if there is no discipline, tion. First of all, these lineages did not ic anatomy to their tea practice. This how can we rightly call such a practice arise spontaneously out of nothing, means that the Chinese cosmology “gongfu tea”? The method and imple- but rather grew out of existing tea tra- greatly influenced this brewing meth- ments are less relevant than this spirit ditions—evolving and developing out od and we should make an effort to of skillful cultivation of technique and of older tea methods. When it comes study things like Yin and Yang, the disciplined focus on the craft. So long to history, there is always more con- Five Elements and the three treasures as one has a true passion for tea and is text and more to the story than can of Jing (精), Qi (氣) and Shen (神) in working to discipline oneself and cul- be elucidated by an entire book on the order to contextualize our tea practice. tivate one’s tea knowledge and brewing subject, let alone a small article such (We have covered these topics in past skill, that is gongfu tea. as this. Human behavior and society issues of Global Tea Hut, so it may be The term “gongfu” also has anoth- is complicated, so let us approach this worthwhile to do a search in the ar- er meaning as well (I know this can summary of how and why gongfu tea chives. There are also many wonderful be confusing, but it only reflects the evolved in southern China as just that: books on these topics.) Understanding depths and profound historicity of tea, a summary—keeping in mind that this philosophical foundation influ- which is inspiring): it also refers to a more of the tale will be left untold… ences many aspects of a tea practice, particular cluster of lineages that all In our brief summary, we are go- including, but not limited to, select- began in Chaozhou (潮州). Original- ing to cover three different factors that ing a tea that is in harmony with the ly, “gongfu tea” referred to the brewing contributed to the development of weather, the season and the energetic techniques of southern China exclu- gongfu tea in southern China and their needs of one’s guests. It also facilitates sively. These techniques were born in relevance to us as practitioners of either a deeper understanding of the medici- Chaozhou and then quickly spread to a lineage derived from these directly or nal properties of tea in terms of these and Taiwan, where they evolved at least as tea lovers devoted to culti- traditional approaches, as opposed to down several branches. These brewing vating ourselves and our tea brewing a scientifically-based allopathic ap- techniques began in the early Qing skills. It is worth repeating that these proach to tea research (which also has Dynasty (1644–1911). At that time, three factors are not the whole story of value, obviously). This philosophical most Chajin in China were brewing gongfu tea, though they are important framework also helps connect us to

13/ Introduction to Gongfu Lineages 工夫茶的起源 the lineage of Chajin who have come Preserving energy is important in This preservation and economy of before us and facilitates dialogue, since martial arts for both philosophical and energy is also practically relevant in it arms us with all kinds of jargon we energetic reasons. In Chinese cosmolo- martial arts, as it is in life. When an can use to learn about and express our gy and medical theory, there is an idea opponent attacks us, the ideal is that understanding of tea in general and similar to our Western idea of entro- we are not there when their fist lands, certain teas or sessions specifically. py, in which systems break down over so they strike air. Second best is to The martial arts element of gong- time and faster if they use more energy. deflect, using their own momentum fu tea also influence one’s practice on According to this theory, based on an and energy to lead them away from a much more fundamental level, as observation of the energetics of Na- us—guiding their energy with as little all the movements of skilled gongfu ture, the more energy used, the greater of ours as possible. Finally, the worst brewing were born out of the under- and faster the degradation of the sys- solution is to block/defend, as this in- standing of the body (physically and tem. (This is a relevant observation in jures us as well. And this is all as true of energetically) cultivated in those an- light of the pace of modern life.) Chi- martial conflict as it is of the challenges cient techniques. Tea movements are nese people observed that the animals and vicissitudes we all face in life: it is derived directly from martial arts, in and plants that live long, like tortoises always ideal to “not be there” when the other words. (At least in gongfu tea.) or redwood trees, all move slowly. They fist of life lands, meaning that if we are This covers everything from how we realized that conserving energy creat- transparent and egoless, the “offense” lift the pot to how we decant the tea, ed peace and tranquility as well as the has nowhere to land. and everything from the muscles in the potential for longevity—and living When we pour tea using as lit- arm used to make circular motions to long is important to a person devot- tle of our own power as possible, the the energetic flow of Qi through our ed to self-cultivation not so that they tea pours itself effortlessly. The less beings as we do so. Let’s look at one can enjoy the pleasures of this realm my muscles and energy are used, the example that will be relevant now and for longer, but rather so that they can less of me is in the tea. This means later on in our discussion: conserva- dedicate more time to their spiritual the signal of the tea is clearer and tion of energy. development for the good of all beings. more potent, free of my ego or desire.

14 Gongfu Tea

Like a good audio cable, we then chan- ings we get from a tea is called its “pa- not easy to ameliorate. In fact, much nel a pure and clean tea sound to our tience (耐泡).” The patience of any of the world’s political debates over guests. The less of my mind, body or tea, of course, also has to do with the the last few centuries have revolved energy is in the cup, the purer it will production of the tea itself, and will be around the dilemmas caused by a de- be. For that, I have to get out of the determined by the terroir and varietal, sire to protect liberty and also create way, stilling my heart and using as as well as the processing method and more equality, which are not necessar- little energy as possible. When my even the skill of the farmer who created ily mutually exclusive but are certainly movements are frugal and gentle, I it. But tea arrives to us unfinished, like a real trial for us to sort out—as the also disturb the tea less, which means the ingredients in a fine dish of food news makes obvious. So if the masters it will be calmer and smoother, less that must be completed by the chef. weren’t talking about a lack of money ruffled—like a slowly drawn breath The quality of the vegetables also de- or resources, then what did they mean aligned with movement in Qigong. pends on how they were grown and by by saying that poverty was central to Practically speaking, this influences all whom, but only a great cook can bring their practice? areas of brewing gongfu tea, like allow- out their quality, fulfilling their poten- Spiritual poverty is all about two ing the pot to “fall” naturally when we tial. Similarly, in order to get the best things: cultivating a spirit of simplic- pour into the cups, drawing back as steepings, and more of them, we must ity and humility, and consciously, ac- opposed to pushing, creating smooth- use the proper brewing method and do tively renouncing worldly desires. Tea er and more effortless tea. Such tea is so with skill. Patience is therefore par- teaches us to find the extraordinary in always finer. And such smooth and fine tially dependent on the method and the ordinary. There is a Zen saying that cups also bring us to the second im- skill of the brewer, which means that “nothing is more uncommon than to portant factor that led to the creation cultivating brewing skills will extend see the uncommon in the common, of gongfu brewing in southern China, one’s sessions over more cups, which and most humans have become so which is poverty. The philosophical leads to the same degree of satisfaction commonplace that they require the and practical influence of martial arts with less tea, and that in turn means extraordinary to see the uncommon.” extends to Confucianism, Daoism and that we save money. Most of our lives will be spent in sim- Buddhism, all of which guided the In his seminal work, the Tea Sutra ple situations, pursuing ordinary tasks, entire . Different gongfu (茶經), the “Tea Saint” Lu (陸羽) not in the bigger-than-life peaks we lineages attribute more or less to these said that the “spirit of tea is frugality.” occasionally find. If we can learn to ap- traditions. This can be interpreted in many ways: preciate doing nothing (sitting around that the essence of tea is conservation drinking tea), we can then live richer of energy, as we discussed earlier, for and fuller lives, content with whatever Poverty example, or perhaps that simplicity is is happening—be it great or small. Ac- the true soul of tea. All of these work- tually, we are surrounded by miracles The conservation of energy that we ings of his aphorism are true and po- all the time, if we but look with clear just discussed in the previous section tentially enrich our tea practice. The eyes, for even the most mundane activ- could be thought of as a kind of pov- old sage is also highlighting the spiri- ity like drinking tea or doing laundry is erty—poverty of movement and ener- tual dimension of the poverty within actually contextualized in a giant and gy expenditure. But moving onwards, a tea practice, which it shares in com- incredibly awesome cosmos full of su- this aspect of gongfu tea has a spiritual mon with most spiritual traditions of pernovas, comets, northern lights and and an earthly side to it. On the down- the world. all the great and small magnificence to-earth level, poverty means just that. Jesus and Buddha both held pover- that is this amazing world. Poverty is The people in southern China were ty as central to their teachings, worl- also about renouncing worldly desires, poor. And all human action, whether dviews and practices. But it is worth which must be an intentional and ac- individual or social, has an economic understanding on many levels, from tive practice as opposed to a circum- element. In other words, we are all, in the surface to the depths of what these stantial lack. This practice of poverty part, economically motivated, as are great masters were proposing when is, in other words, more about our in- the societies we create. they taught poverty had nothing to ternal orientation than about what we The brewing methods that were do with economics. By poverty, the “have” or “don’t have,” since the great popular throughout the Ming and Buddha did not mean a lack of money masters understood that none of us re- into the were not very or goods (and neither did Lu Yu, for ally “have” anything. We simplify our economical, involving large, ornate that matter). As a spiritual practice, hearts, not our environment (though teapots and cups that required large poverty has nothing to do with how the two may harmonize in the end). amounts of tea for each session. The much money one has. If being poor In truth, when we say that pover- people of southern China wanted a resulted in wisdom and spiritual cul- ty motivated the creation of gongfu brewing method that utilized small tivation, this would be a much merrier brewing, we mean that this technique amounts of tea that could be prepared world indeed. One can be poor and evolved out of an earthly desire to save in a way that increased the number miserable, full of desire for things one money by brewing tea in a way that in- of steepings you get, meaning that doesn’t have and jealous of those who creases patience, using small pots and one could be satisfied with far less tea have such things. Economic inequality cups and a method that brings great- brewed over a longer time in many also causes all kinds of individual and er satisfaction with less tea, and also a short steepings. The number of steep- social challenges, and this suffering is spiritual poverty based on simplicity

15/ Introduction to Gongfu Lineages 內 在 簡 and renunciation of worldly desire. So, in the early days the “gongfu” or all the heritage of the seeds (and My master always says that if you are in “gongfu tea” still referred to mas- their keepers over generations) as well not moving towards using less and less tery through self-discipline; it just de- as the hard work of Susan by crafting tea, you are in contradiction to the noted skill in terms of tea processing those tomatoes into something spec- Dao, which is Nature. He means, in rather than in the preparation of the tacular. And if we lacked the cooking essence, that the Way is a returning, finished tea. However, as time went skills to do so, we would probably in- a softness and that if our sensitivity is on, a method of brewing this master- vite a friend over to help. When you truly increasing, then we need less and fully-made tea was needed. In order to think of it in these terms, you can eas- less tea. If the medicine is working, in honor the craft and devotion of well- ily understand why Chajin of the past other words, our need for it should made oolong, it needed to be brewed developed gongfu tea brewing to pre- decrease. This echoes the words of Sen properly. Chajin sought to honor the pare gongfu tea, honoring the heritage No Rikyu: “Imagine your life without hard work and skill of the tea masters of the tea trees and hard-won mastery tea; if it is any different, you have yet to who made the tea by devoting them- of the producers by brewing the tea to understand tea!” selves with great focus and dedication its greatest potential. Over time, the to developing brewing methods that term “gongfu tea” was associated more would bring out the best qualities of with the brewing than the processing. Oolong Tea this tea, and thereby fulfill its poten- Just because gongfu tea brewing is tial. Once again, we might turn to the bound to oolong tea doesn’t mean we The creation of oolong tea is the wonderful analogy of cooking to bet- cannot successfully brew other types beginning of gongfu tea. And no fac- ter understand this: Let’s say we had of tea this way, but it does help ex- tor is more relevant to the tea brewing a friend who came into possession of plain where this brewing method came in the south of China than oolong tea. heirloom tomato seeds from a her- from. And together with martial arts In point of fact, the term “gongfu tea” itage that was hundreds of years old. and poverty, we can contemplate the must, once again, be complicated, be- And let’s also imagine that beyond just implications of this vast heritage of cause the term originally referred not to amazing seeds, our friend Farmer Su- brewing methods. Understanding the a brewing method, but rather to oolong san was also incredibly devoted to her drive that motivated these techniques tea, which wasn’t called “oolong” in lifelong work of farming tomatoes. She connects us to those who passed these the early days. Oolong tea began in worked tirelessly to create the perfect methods on to us and also helps us northern Fujian’s Wuyi Mountain growing conditions for her tomatoes, align our spirits with the practice. (武夷山). The tea from Wuyi is today refining the already spectacular seeds More importantly, the implications called “Cliff Tea (岩茶),” and Cliff and genetic heritage to new heights. of what created gongfu tea brewing Tea was made with such complicated And then, continuing our fantasy, let’s have real practical significance that can processing that required so much skill suppose we did something solid for drastically improve our ability to make and lifelong discipline to produce well Susan and she wanted to return the a fine cup of tea that transcends the that it was called “gongfu tea.” Even favor, so she gave us a few of the best ordinary. The heritage of gongfu tea today, it takes decades of intense focus tomatoes from that year’s crop. Would also pushes us to excel and discipline and practice to master the production we then want to casually chop up such ourselves in the practice, which results of fine Cliff Tea (or any oolong tea for tomatoes and toss them into a salad? in the dedication that makes our tea that matter). Probably not. We would want to hon- practice worthy of the title “gongfu.”

16 Gongfu Tea Gongfu Lineages 工夫傳承

There are three main families of are just a round sketch. As we have Shao An Style gongfu tea lineages: Chaozhou, Shao noted earlier, there are many branches An and Taiwan. Some people call the and variations in style, method, aes- Shao An is a place in Fujian where Taiwan family “Taiwan/Yixing,” as thetics and teaware. gongfu tea brewing became popular Taiwan had a strong influence on Yix- very early on. It seems to be a sim- ing brewing due to the popularity of plified version of Chaozhou brewing, Yixing teapots in the 1970s and ’80s. Chaozhou Style though the two are very similar in In fact, Taiwan has really had a strong method and wares. Shao An brewing influence throughout China in terms Chaozhou gongfu tea is character- also uses a small pot and cups, but only of tea brewing methods. These three ized by tiny cups. The original gong- uses a teaboat for the pot. The cups are brewing methods all come from a fu cups from the early Qing Dynasty then in a boat or a ceramic or pewter parent lineage in Chaozhou. But it is (1644–1911) are very, very small— tea sink (most often ceramic in Fuji- uncertain how much the current ver- thimble-sized. This is because oolong an). The tea leaves are not crushed and sion of Chaozhou brewing resembles tea is better when consumed in small fewer are used, creating a more moder- the early days. Different authors have sips. The next time you are enjoying an ate liquor. The tea leaves are placed on varying opinions on the matter. oolong, try to take as small of a sip as paper and in some traditions roasted This separation into three fami- you possibly can, allowing as little tea over the charcoal just before brewing. lies is not really geographical either. liquor into the mouth as possible. You The roast is very light and is said to Many people in Taiwan, especially may notice a difference. This type of tea remove poor storage or other unwant- in the south, still practice gongfu tea brewing involves small pots and a large ed elements from the tea. There is no that resembles Chaozhou or Shao An concentration of leaves in the pot for limit to the cups used or the number brewing more than Taiwanese. In fact, very, very fast steepings—called “flash” of steepings. Shao An style often uses many people recognize steepings. Some traditions even crush a ceramic or tin overhand kettle on a this as “Old Man Tea.” However, it up some of the leaves, mixing crushed charcoal stove instead of a sidehandle. is hard to decide whether to catego- with whole leaves to really pack the The cups are sometimes washed by rize their brewing as Chaozhou, Shao pot. Usually, only three cups are used rotating or, as with Chaozhou styles, An or maybe just an older version of no matter how many guests there are, spun within other cups. The teapot is Taiwanese tea that didn’t adapt in the and only three steepings are served in showered before and after steeping and ways that modern Taiwanese tea has. some branches. Some traditions use a the tea is then decanted directly into One could actually subdivide these teaboat for the cups and the pot, while the cups, following the general’s pa- families further and it would be po- others use small ceramic or pewter tea trol/role call. lite to do so, at least including the vi- sinks for one or the other. Many tra- brant and important tea cultures and ditions wash the cups in other cups, brewing methods of Hong Kong and dipping them into the water of anoth- Malaysia, which are derivative of the er cup and spinning. It is common for Taiwan Style Chaozhou and Shao An styles, but a small sidehandle kettle and charcoal have since evolved in their own direc- stove to be used, called a “diao (铫)” or The Taiwanese style has changed tions, bringing their own color and “yu shu wei (玉書煨).” These are car- much more than any other style of innovations to gongfu brewing. Since ried on from the olden days when it gongfu brewing, distinguishing itself our lineage is Malaysian, we have in- was understood that boiling the water more than the other families. One cluded a discussion of this in the fol- for each steeping or two fresh would of the two main innovations was the lowing pages. Some authors also like to result in better tea, which requires introduction of a pitcher (cha hai, 茶 include a separate Anxi brewing meth- great skill to time properly. The tea is 海) in the late 1970s or early ’80s. od, since that region also developed then decanted directly into the cups, The “fairness cup (gong bei, 公杯),” unique brewing styles early on. following the “general’s patrol/role as it is also called, is used to distrib- It may be worthwhile to discuss call,” which are circular movements ute liquor to the cups, so the teapot is some of the distinctions in each family, to distribute the tea since the liquor first decanted into a pitcher and then though it should be noted that the fur- that comes out later is always thicker/ distributed to the cups. These pitch- ther back one travels in time, the more stronger. The “patrol” is decanting the ers sometimes also have a strainer over these lineages start to resemble one an- liquor and the “role call” is shaking out them to catch leaf bits. The pitcher other, merging into the parent sources the last drips. To achieve uniformity evolved from earlier styles of tea brew- of each and every one of them. These across the cups requires great skill. ing that came from Japan, which used

17/ Introduction to Gongfu Lineages two Yixing pots—one as the pot and dumped into an ordinary small drink- they have started brewing tea again, the other as a “yuzamashi” to cool the ing cup. The aroma cup is then used to mostly importing and adapting the water down and then serve as a pitcher. appreciate the fragrances of the evap- Taiwanese style. Many Taiwanese tea There is also strong evidence that the orated oils in the tea. Some traditions teachers have been offering classes in British creamer for milk influenced the pour from the aroma cup, while others China over the last two decades and addition of pitchers into tea brewing. place the drinking cup on top of the the influence is therefore widespread. There are no set number of cups or aroma cup and flip them over while Of course, China then influences how steepings. The cups are often washed holding a seal, then releasing the aro- other tea lovers around the world brew casually, just by rinsing without any ma cup upward (the way you could flip tea, as many people travel there in rotation. Taiwanese tea can be wet or an omelet with a plate held over the search of tea, which is why versions of dry, meaning that the teapot is show- pan). Some tea scholars debate wheth- the Taiwanese style are the most prom- ered or it isn’t. When dry, the pot is er the aroma cups are from Anxi, but inent around the world. often placed on a tea pillow instead of most suggest Taiwan. within a teaboat. Large tea sinks are Throughout the communist era It cannot be stressed enough that many also often used, and large kettles to (post-1949), Mainland Chinese aban- of these distinctions bleed together nowa- boot. Taiwanese style favors long ses- doned their traditional culture more days, with distinctly Shao An methods or sions, with big kettles and many steep- and more, culminating in the Cultur- wares used in Chaozhou, etc... ings. Many traditions in Taiwan also al Revolution. Most people therefore use an “aroma cup (wen xiang bei, 聞 brewed tea in glasses or thermoses. 香杯).” The tea liquor is first decanted However, in recent years, cultural into these tall, slender cups and then freedom has increased in China and

18

工 Gongfu & 夫 岩 Wuyi Cliff茶人: Tea 蔡奕哲 Master Tsai Yizhe ( ) 茶

e often hear members some extra explanation. For some of During the Ming (1368–1644) of the older generation the quotations, I have simply summa- and Qing Dynasties (1644–1911), say that when it comes rized the main points or selected the Neo-Confucianist rationalist scholars W 工夫 to brewing methods, the gongfu tea most relevant passages. In the interest used gongfu ( ) as a philosoph- methods of Tingzhou, , of saving precious space, I won’t go ical category. Xi, the founder of and Chaozhou are the best. into any unnecessary detail here. Neo-Confucianism, talked about “the But what is “gongfu tea”? And what gongfu of self-restraint” and “the gong- does it have to do with Mount Wuyi fu of studying the reason of things.” In and Cliff Tea? What is the correct way to write Answering a Friend’s Question, Wang For many years, I have poured all “gongfu tea” in Chinese? Yangming says, “the phrase ‘knowing my efforts into the preservation of tea and doing’ uses two words to express mountains, so I’ve had many opportu- There are two similar but distinct a single gongfu; this gongfu involves nities to research Cliff Tea on Mount words in Chinese that are both pro- both those words, so there is no harm Wuyi. Thanks to this destined affini- nounced gongfu: “工夫” and “功夫.” in expressing it in a thorough way.” So, ty with tea, I’ve also drunk tea many Both encompass the concepts of time, we can see that the category of gongfu times with friends from all over who labor, effort and skill. Many people (工夫) is a summary of the philoso- have visited Mount Wuyi and met have already explained the difference phy of real-world behaviors; a man- many Cliff Tea experts. Among them between these two words in some de- ifestation of the accumulated virtues have been quite a few gongfu tea teach- tail, but I shall nonetheless add a bit of Neo-Confucian rationalist scholars, ers from all over Fujian and Guang- of further explanation here. My own connoting the gongfu of cultivating dong, so we had the opportunity to impression of the word “功夫” comes one’s own nature. learn from one another. from the field of martial arts (it is the I read an article the other day by In recent times, I’ve had several word for the Chinese martial art usual- a tea friend from Fujian who is of the important invitations to events in Tai- ly called “kung fu” in English). My im- opinion that only people in Chaozhou wan and from the mainland where I’ve pression of “工夫,” on the other hand, write gongfu tea using the characters shared gongfu tea brewing methods comes from the Dictionary of Buddhist “工夫茶,” while those in Fujian use with many tea friends. Although to Terms: “Gongfu is a Chan (Zen) Bud- “功夫茶.” In my opinion, this isn’t to- me, this is simply the stuff of everyday dhist term which means ‘Chan medi- tally correct. It can only be said that tea sessions, when I discovered how tation.’” Mr. Lü Xinwu said that “the after Chaozhou’s circles had many people have misconceptions or a phrase ‘tranquil and even-tempered’ successfully been running gongfu tea lack of understanding around gongfu is not something that can be achieved businesses for some time and garnered tea, I was compelled to stay on after without self-restraint; the gongfu lies in some attention, the people of Fujian many of the gongfu tea sessions I at- ‘fixing the flame.’” Mr. Chen Rong- tried to play catch-up by adopting tended to answer people’s questions on men also said that “the gongfu of ‘fixing the phrase. Prior to that, it was com- the spot, offering what humble knowl- the flame’ is nothing more than con- mon to see both characters used, if edge I could contribute. I shall present trolling the desires; once this is accom- not a predominance of the latter. This some of these questions and answers plished, one’s temper will naturally be- is confusing, since the former is the here, split into sections, by way of come tranquil.” traditional way of writing “gongfu.”

20 Gongfu Tea

Leaving aside the fact that in non-Chi- To draw a parallel, the character Does “gongfu tea” refer simply to nese speaking tea circles overseas, many “工” also appears in the name of a tra- a brewing method? people have no idea about this distinc- ditional Chinese painting technique, a tion and pronounce the word “kung meticulous realist method called “gong- At first, the term “gongfu tea” re- fu tea” like the martial art, the pro- bi hua (工筆劃).” Just as we would not ferred specifically to Wuyi Cliff Tea, nunciation of “工夫” and “功夫” in accept reducing the name of this deli- then later to the method used to brew modern Mandarin is exactly the same. cate, careful technique that emphasizes Wuyi Cliff Tea, and later still referred However, in Taiwanese, and the intricate portrayal of small details more generally to the method of rins- the Chaozhou dialect, the two charac- by writing it as “功筆劃,” we likewise ing, brewing and drinking oolong tea. ters actually have completely different cannot take the term gongfu tea (工 Below, I will guide everyone through pronunciations as well as meanings: 夫茶), with its profound philosophi- these three broad periods of history to “工” is pronounced gang (rhymes with cal significance, and simply replace it get to know gongfu tea better. “sung”) while “功” is pronounced with the phrase “kung fu tea brewing “gong” (like the bell). In my opinion, (功夫泡茶).” So, before I begin dis- the phrase gongfu pao cha fa (功夫泡 cussing gongfu tea, I shall invest some 茶法), “the kung fu tea brewing meth- gongfu myself, explaining the charac- Era One: “Gongfu tea” Refers od,” can perhaps be used to describe ters “工夫.” After all, gongfu tea is not Specifically to Wuyi Cliff Teas the art and techniques of brewing, but simply a technique, much less a type it lacks the profound philosophical of performance! Gongfu tea is not just Shi Chaoquan, who became a monk significance of “工夫茶,” and hence the practiced skill of brewing the tea; on Mount Wuyi in the 30th year of the is an insufficient substitute for the you also need to be able to do the fol- Emperor Kangxi’s reign (1661–1722), term. So, I have composed a sort of lowing, using the tea as a medium: provided us with a lot of important de- “equation” to help people understand scriptions of the Cliff Tea of that era in and correctly use the term. It goes: 1. Awaken the goodness in your heart; his Song of Wuyi Tea. In his book On 2. Be in a constant state of calm aware- Te a, Wang Caotang posits the opinion Gongfu tea (工夫茶) = time x (tech- ness, with no need for reminders; that a line from this poem which so nique + skill + mastery + care for de- aptly describes gongfu tea—“a care- 3. Achieve a feeling of freedom, while tail + delicacy + repeated training) x free heart, nimble hands and delicate making sure to take care of everyone self-cultivation gongfu”—is the first textual record of present; the word gongfu being used in connec- So gongfu not only means training, 4. Be kind and considerate of others in tion with Wuyi tea. So when people in but also self-cultivation. Without the all that you do; later generations started calling Wuyi spiritual element, gongfu isn’t com- 5. Observe and seize the right moment tea “gongfu tea,” the phrase originated plete. for collaboration! from the Song of Wuyi Tea.

21/ Gongfu & Wuyi Cliff Tea 喚 醒 心你 內 心 的 技良 善 巧

The earliest use of “gongfu tea” to is consistent with the information of- any other region.” The sixth poem in denote Wuyi tea appears in Record of fered by the priest Jing Can. his Jianhua Studio Poetry Anthology Things Seen and Heard, parts of which Aside from these records, “gongfu goes like this: are quoted in Lu Tingcan’s Qing Dy- tea” has also been mentioned in texts nasty Sequel to the Tea Sutra. In Col- by scholar Xu Ke from the early Re- New tea is pale of hue lected Works from Idle Moments from public of China era (early 20th centu- and old tea is deep; the Qing Qianlong era (1735–1796), ry) and modern textual scholar Mr. Hu is fresh of taste author Liu Jing uses the term in much Pu’an. But perhaps because Wuyi tea and red tea is rich. the same way as it appears in Record was not often encountered in Northern The Wuyi variety is uncommonly fine, of Things Seen and Heard. Official Li- China at that time, and also because its Covering Manting Peak ang Zhangju from the Qing Qianlong tea liquor was an orangey-yellow color, in spring and autumn time. and Jiaqing (1796–1820) eras opined quite different from the green tea that that “the Wuyi roasting technique is was commonplace there, Xu Ke errone- So, we can see from this how deep truly the finest under the Heavens.” ously called it “red tea” in his text titled a connection Taiwan had to Wuyi Cliff This was because the Wuyi Cliff Tea What Can Be Said. However, no mat- Tea. This fondness for Wuyi tea over all manufacturing method was elaborate ter whether it was thought of as green others naturally influenced the gong- and meticulous; the gongfu that went tea or red tea, it was all Wuyi Cliff Tea, fu tea preferences of Taiwan’s early tea into making it was plain to be seen. which was called “gongfu tea” at that drinkers, contributing to the percep- In his Record of Returning to the Fields: time. As for the “gongfu red tea” that tion that “nothing else is worthy of Tasting Tea, Liang mentions a Daoist was more commonly seen later on, guests.” priest named Jing Can from the Tian- there were a myriad of different variet- you Monastery on Mount Wuyi, who ies, including traditional Fujianese red classified Cliff Tea into four grades gongfu teas (Tanyang gongfu, Bailin Era Two: “Gongfu tea” Also Refers and also pointed out that people from gongfu, Zhenghe gongfu), Yunnanese to the Wuyi Cliff Tea Brewing Method Quanzhou and referred to gongfu red (a type of dian hong), Qi- Wuyi Mingzhong (“Famous Variety”) men gongfu and Yue (“Southern”) red A text from 1762, the 27th reign tea as “gongfu tea”; in other words, it gongfu. Regarding whether these bore year of the Qianlong Emperor, Re- referred to top-quality Wuyi Cliff Tea. any relation to what we are discussing cords of Longxi County: Local Customs In the Qing Dynasty, Guo Baicang here is a topic for another day. by Fujian native Xiu Mu can be con- wrote in Records of Fujian’s Produce: Tea In his Conversations on Tea, Mr. sidered the earliest textual record of that “every county in Fujian produces Lian Heng mentioned that “the people the phrase “gongfu tea” being used to tea, with Wuyi producing the most… of the ‘three zhous’ (Chaozhou, Quan- refer to the Wuyi Cliff Tea brewing The people of Quanzhou, Zhangzhou zhou and Zhangzhou) are all fond of method beyond referring to the craft and Taiwan call it ‘gongfu tea.’” This Wuyi tea; they will not drink tea from and production of Cliff Tea itself.

22 Gongfu Tea

The text makes it clear that the care- The most well-known record of tea drinking that had strong connec- fully selected teaware and the brewing Cliff Tea and its characteristics and tions to Chaozhou. Completed in the and drinking method were already brewing method appears in Yuan fourth month of 1801, the 6th year of widespread at that time; it’s just a pity Mei’s A List of Foods From the Fields: the Jiaqing era, the book records that that no well-known scholars wrote Tea and Liquor. This great scholar was the teaware used for gongfu tea was anything about it that could have be- very well-versed in all things food and fine and carefully selected; in those re- come a specialized book and spread drink, but he was used to drinking teas gions only Wuyi tea was favored, and knowledge of it further afield. The ear- from Jiangsu and Zhejiang, so when its brewing method required quite a liest scholar to record the Wuyi Cliff he first tried Wuyi Cliff Tea it didn’t lot of gongfu, so that’s why the Wuyi Tea brewing and drinking method agree with him. It wasn’t until he vis- Cliff Tea brewing technique was called was Yong’an county magistrate Peng ited Mount Wuyi for the first time in “gongfu tea.” However, a whole new Guangdou, in the 28th year of the 1786 that he properly discovered Wuyi tea-brewing method doesn’t spring up Qianlong era (1763). Magistrate Peng Cliff Tea’s enchanting floral aroma, and take shape overnight, so although went to Fujian and served as an official mellow, lasting flavor and patience for Writings from the Workshop of Dreams there for three years without so much multiple steepings. Although the term provides a thorough record, it would as tasting Wuyi Cliff Tea. When he fi- “gongfu tea” does not yet appear in A not do to conclude on this basis alone nally did taste it, he was delighted, and List of Foods From the Fields, this book that Chaozhou gongfu tea had its or- then ashamed that it took him so long has provided me with an important igins during that era; further explora- to understand its quality. In 1766, he reference and sense of direction in my tion is warranted. According to the re- wrote Miscellaneous Notes on Fujian, in gongfu tea practice. search of a tea friend from Chaozhou, which he recorded the gongfu brewing The use of the term “gongfu tea” there is a poem by Chaozhou imperial and drinking method associated with to describe the Wuyi Cliff Tea brew- graduate Chen Wangyou called “Boat Cliff Tea, as well as the characteris- ing and drinking method really start- Tea” that was written as early as 1681 tics of the tea itself. The rumor that ed with author Yu Jiao in the Qing (the 20th year of the Kangxi era), which gongfu tea originated in Nanjing may Jiaqing era. In Writings from the makes reference to the fact that peo- well have arisen due to the fact that he Workshop of Dreams: Romantic Scenes ple in Chaozhou were very skilled at was born in Liyang, near modern-day from Chaozhou and Jiaying, he used evaluating the flavor of tea, as well as Nanjing. “gongfu tea” to describe a method of their general fondness for Wuyi tea.

23/ Gongfu & Wuyi Cliff Tea If this is indeed true, then this was a and drinking method naturally be- the Cliff Tea method”; in other words, good hundred years earlier than Writ- came known as “gongfu tea” after its Anxi was made using the ings from the Workshop of Dreams. namesake tea. same process as Wuyi Cliff Tea. Thanks During the Qing Xianfeng era, Ji The Comprehensive Unofficial His- to its wonderful fragrance and unique Quan wrote A Historian’s Records of the tory of the Qing Dynasty: Tales from the style, Wuyi Cliff Tea became extremely Butterfly Steps, which contains a pas- Qing says in “Gongfu Tea Section Two” popular, and tea producers in many re- sage on gongfu tea. This passage men- that gongfu tea became more and more gions sought to imitate it. tions the use of Wuyi tea, and adds an refined and particular as time went on. In the seventh year of the Qing additional brewing step on top of the It’s worth noting that up until this Xianfeng era (1850–1861), a writer process described by Yu Jiao, namely point, records of gongfu tea, no matter named Tang Yan penned a book titled rinsing the teapot. what region they came from, made no Tales from Under the Heavens, in which In Conversations on Tea, Lian Heng mention of any tea variety other than the eighth chapter was titled Brewing wrote that “the tea must be Wuyi; the Wuyi Cliff Tea—not even Tieguanyin Te a and described the whole oolong tea pot must be Meng Chen; the cups or Fenghuang Dancong. brewing process in great detail. (Tang must be Ruo Shen. These three are Yan lived from 1857–1920 and came quite necessary for drinking tea; any- from a family of Manchurian officials thing less would not be worthy of Era Three: “Gongfu tea” Broadens to from the “Plain Red Banner” territory, personal pride, let alone serving tea Refer to All Oolong Brewing Methods near modern-day Ulaanbaatar in Inner to guests.” He underlines the fact that Mongolia. He came from the Gūwal- gongfu tea was also highly esteemed in Oolong tea originated from Mount giya Hala clan, and his original name Taiwan, the necessity of Wuyi tea and Wuyi and is mainly distributed was Zhen Jun, 震鈞.) Author Weng the “time and effort (gongfu) spent to throughout Fujian, and Huidong, who was born in 1885 (the brew the tea.” Any other type of tea Taiwan. Among the seven broad cat- 11th year of the Guangxu era) wrote would not be fit to serve one’s guests. egories of , it occupies its the Chaozhou Tea Sutra: Gongfu Tea, Since gongfu Wuyi Cliff Tea requires own category, qing tea (青茶)—essen- in which he discusses the fine teaware fine, delicate teaware and places a lot tially synonymous with oolong. In Shi and highly skilled brewing method of of emphasis on technique and the art Chaoquan’s Song of Anxi Tea, he wrote gongfu tea, as well as the use of oolong of , over time the brewing that “the creek tea method imitates tea produced in Wuyi and Anxi.

24 Gongfu Tea Later in the Guangxu era in 1899, heard, fan a little harder; this is known ers, there are some obvious require- Zhang Xintai’s Guangdong Travelogue as ‘civil and military’ fanning” (in ments if one wishes to avoid the sort was published. In it, the author de- other words, gentle versus vigorous). of scene that Xu Cizhu describes in the scribes the craze for gongfu tea at that Stoking the stove with olive pit char- “Guests” section of his Commentary on time, and says that the term “gongfu coal, placing a sidehandled clay kettle Te a: “With so many guests crowded to- tea” had already broadened from refer- atop it, gently fanning the fire with gether, you may as well serve them out ring specifically to the Wuyi Cliff Tea a small fan; only this sort of careful of wine cups; with the tea being passed method, and now referred more gener- moderation will succeed in producing around the masses, you will have to ally to oolong tea brewing and drink- a lovely, smooth, mellow tea liquor. In make do with toasting each other with ing methods. He recounts that gongfu early records mentioning fans, wheth- an everyday, ordinary tea.” Such a tea tea had already become fashionable er it be the paper fan mentioned in session devolves into simply handing throughout Fujian, Guangdong and Yu Jiao’s Writings from the Workshop of out tea to quench the thirst. So that’s Taiwan, and describes the equipment Dreams or the statement in the Longxi why gongfu tea sessions normally have used to enjoy the full appeal of the County Annals that “the fan must move a limit of four or five people. Through- gongfu tea tasting experience: a red rapidly like the water of creek,” out the Ming and Qing Dynasties, the clay stove; a long-handled clay ket- there was as yet no sign of the feather literati maintained this idea that gong- tle—formally called a yu shu wei (玉 fans that became common later on in fu tea sessions should not include too 書煨), literally “jade book kettle”; a Chaozhou. many people and also implemented a small Meng Chen teapot; and little concept of sequence; this is the essence Ruo Shen cups. of gongfu tea. If you’re wondering why the three-cup method is so prevalent Is the number of cups always in Chaozhou gongfu tea, the num- limited to three? ber three has a special significance in Why is olive-pit charcoal used Chinese culture and thought. There’s exclusively for fuel to boil the Many tea friends take this quote by an ancient saying that goes, “three is water? Yu Jiao in Writings from the Workshop many; three people make a crowd.” of Dreams as evidence that the number This is a play on words that also refers The ancients believed that water of cups used in gongfu tea is not limit- quite literally to the Chinese charac- was the foundation for brewing tea, ed to three: “For gongfu tea… there is ter “人” (ren, “person”)—put three and tending the flames to heat it was one cup per guest.” I absolutely agree. of these characters together and they an important supporting factor. A live- It’s simply the case that the ancients form “衆” (zhong), meaning “crowd.” ly flame was necessary for boiling the invented many different ways to drink China also has three major schools of water, which required charcoal made tea; in the Ming Dynasty Record of Tea, philosophy and spirituality: Confu- from hardwood fired in a kiln until it Zhang Yuan wrote that “When drink- cianism, Daoism and Buddhism, and was black and glossy. The best quality ing tea, it is preferable to have only a each places significance on the number charcoal emitted no smoky odor and few guests. With too many people the three. made a crisp sound when tapped. The gathering will become raucous, which finest of all was charcoal made from diminishes the serene atmosphere. Drinking tea cleanses the pits of the Chinese black olive, Sipping tea alone is a peaceful expe- all mundane cares; made by removing the flesh of the ol- rience; tea for two is delightful; three No need to fret over easing your fears. ives and then firing the pits in a kiln or four will make for an enjoyable Tea leaves you lighter until they stopped producing smoke. gathering; with five or six, the expe- than clouds in the sky; This type of charcoal releases a faint rience becomes more superficial; with No more fear of sleepless nights! aroma into the room as soon as it is seven or eight, the gathering will be as lit and burns evenly and steadily with clamorous as a public tea stand.” Chen Buddhism has the Triple Gem of dancing blue flames. When used to Jiru expresses a similar sentiment in Buddha, Dhamma and Sangha and heat water, it produces a delicate fra- Secluded Happenings on the Clifftop: Buddhist philosophy emphasizes the grance, resulting in a soft, smooth tea “One person drinking tea in solitude Threefold Training: training in higher liquor with a rich and mellow flavor. can feel the spirit of the tea; two peo- virtue, higher mind and higher wis- It is valuable and hard to find, though ple drinking together can experience dom. In addition to this, Zen Bud- in Taiwan it has often been substituted its delight; three people drinking to- dhism also places value on the Three with dragon eye (longyen, 龍眼) wood gether can savor its true taste; as for six Virtues of Tea: “One, it allows a per- charcoal broken into fragments, which or seven people drinking tea together, son to stay awake in meditation all also gives quite a good result. Although we may as well call that serving tea to through the night; two, it aids the di- tea brewed with charcoal-heated water the masses.” In these passages, three or gestion after a meal; and three, it helps tastes better, controlling the flame to four people is seen as the best number with self-control, calming the mind produce concentrated heat and pre- for drinking tea, while a group of sev- and spirit.” So Zen tea is an import- vent ash from flying around requires en, eight or more will become crowded ant aspect of Buddhist teachings. The more care and effort—more gongfu— and noisy, spoiling the atmosphere and three essential values of Confucianism from the brewer. “One must fan gen- the tranquil charm of the tea session. originated from the Doctrine of the tly and swiftly; when a faint sound is So in terms of the number of tea drink- Mean, one of the classic Four Books.

26 Gongfu Tea

When scholars drank tea, it served as cups warm: the acts of rinsing and tea would not be worthy of bearing the a reminder of these: “Wisdom, hu- turning the cups are a sort of test of word “gongfu (工夫)” in its name. manity and courage; these are the someone’s skill at brewing gongfu tea; As the Japanese Zen monk, known three great virtues under the heavens.” if all that we have left without this is in Chinese as Xian Ya (Immortal Cliff, When drinking tea, we also ought to an array of expensive teaware, then 仙崖禪師) once said, “The key to the remind ourselves that “one should where, pray tell, is the gongfu? Taking lies in the heart, not the reflect on oneself three times a day.” modern notions of hygiene into con- method; in the method, not the heart. Daoism features the Three Pure Ones; sideration, we can complete the whole Without heart nor method, all would students of the Dao take this quote process of warming and turning the be of one flavor. This is the wonderful from the Dao De Jing as the basis for cups just once, before warming the tea- truth of tea.” In order to truly live this their “Doctrine of the Trinity”: “The pot and steeping the first brew of tea. human spirit of tea, we must employ Dao produced One; One produced For later steepings, when we gather up the warm tea in our cups to gently nur- Two; Two produced Three; Three pro- the cups once the guests have already ture a warm heart, to open our eyes to duced All things.” Chapter 25 of the drunk from them, we can just stick to the beauty in the world and to share Laozi (another name for the same text) warming the cups and skip the action each wonderful moment of life with also explains that the trinity of Heav- of turning them. This way there are those around us. To share and pass on en, Earth and Human are all inextri- no worries about cross-contamination this spirit—intangible, invisible, im- cably connected with Nature; given between different people’s cups. How- possible to fully express in words—we that tea is a living shoot of Nature it- ever, students of gongfu tea should need a medium to channel our ener- self, how can we as tea drinkers forget engage in some self-reflection and ask gy, just as tea liquor needs a ; about Nature? There’s another saying themselves: out of fear of scalding our- without it, the tea could do nothing that wanderers and travelers far from selves, can we really use this so-called but flow away into a ditch or evapo- home would use, which goes, “speech “improved version” of the process to rate into the air; we’d be left simply should come in threes, and the hands quietly obscure the fact that our prac- cleaning up tea stains for nothing! The should form a circle.” “The hands tical skill—our gongfu (功夫)—is not heart knows the Way, and the pot is should form a circle” refers to bowing developed enough, let alone our level the vessel. If you understand the Dao, with your hands in front as a sign of of accomplishment in the much more you can apply it to the vessel; if you courtesy, while “speech should come profound and nuanced gongfu (工夫). understand Tea, it can show your heart in threes” denotes a polite and mod- Can we really abandon our practice of the Way. This is the wonder of tea; you est bearing. Chajin should be respect- warming and turning the cups so light- may forget the drinking method and ful toward others and must be modest ly? And what of the many methods yet be touched by the Tea and the ves- and discerning people. So the gongfu that forgo warming altogether? sel. tea method involves placing three cups In order to put the human spirit Gongfu tea is indeed like the Chi- close together to form the character of gongfu tea into practice, to convey nese martial art of kung fu: if we con- “品 (pin)” facing towards oneself. This thoughts that are intangible, invisible duct thorough research of historical tea character means “taste”—not only as and impossible to fully express with books, ancient texts and the brewing a verb, but also in the sense of having words, we need to find a channel for methods that have been passed down good taste and character. This embod- our energy; this is why gongfu tea in Taiwan, Fujian, Guangdong and ies a sense of cultured cultivation and involves so much preparation and so Southeast Asia’s Chinese communities, serves as a reminder of the moral char- many complicated actions. perhaps we can piece together a truly acter that we should aspire to. I believe The human spirit often manifests as global gongfu tea culture. As Zhang these are the reasons behind the three a caring nature or a spirit of compan- Chao once said, “emotions must be cups used in Chaozhou gongfu tea ionship. Gongfu tea is not just about approaching folly before they begin to drinking. brewing techniques, nor about having be real; talent must be accompanied by the finest, rarest or most costly tea or interest before it begins to approach teaware; rather, these things provide perfection.” So, whatever we do, we the basic foundation on which to add must not think that we have already Should we preserve the tradition- our care and attention, creating “hu- attained that pinnacle; it would be like al steps of “rinsing/pre-warm- man gongfu tea.” The tea mountain clutching onto our tea cup long after ing” and turning the cups? conservation which I’ve poured all my we have finished drinking the tea and efforts into promoting is another way forgetting to put it down! In the context of the modern tea of expressing this spirit of human car- serving process, I tend to agree with ing; the organic tea growers who ded- the “improved version” that most icate every day to making the switch people have adopted to the phases of to ecologically sound methods are ex- washing, warming and turning the pressing the spirit of human caring; the cups; namely, to simply keep the cups “tea mountain sponsors” who refuse to warm in order to boost the fragrance put profits first and don’t have output of the tea. But to those who practice volume as their only goal are express- gongfu tea, these steps have anoth- ing the spirit of human caring. With- er purpose on top of just keeping the out this spirit of human caring, gongfu

27/ Gongfu & Wuyi Cliff Tea

工 The Art of 夫 茶 Gongfu Tea茶人: 羅英銀 Luo Yingyin ( ) 藝

olong tea is the main variety in Taiwan, Hong Kong or Southeast Hong Kong & Tea Houses used as a medium for brew- Asia. These emigrants were probably O ing gongfu tea. As time went only able to bring minimal luggage Gongfu tea is a way of life, passed by, gongfu tea gradually drifted out with them; for tea lovers, this likely along orally and taking root in the from Chaozhou prefecture in Guang- meant bundling a solitary purple-sand heart, interweaving with the local cul- dong (Canton) as well as Zhangzhou clay teapot up with their valuables, ac- ture and environment to gradually be- and Quanzhou in Fujian Province, companied by some of the oolong they come part of the fabric of life. Hong eventually unfurling its branches and were accustomed to drinking. Kong has historically been a major leaves over the ocean as far as South- As gongfu tea continued to change transport hub, with large volumes of east Asia, Hong Kong and Taiwan. As with the times, people across all strata trade passing through its harbors and the years pass and the world continues of society in overseas Chinese settle- a fast-paced rhythm of life, its nar- to change, the fragrance of gongfu tea ments, from the wealthy gentility to row streets crowded with fast-walk- still wafts out from all these places, ordinary laborers, had their own classic ing pedestrians. In a place like this, infused with the local culture. wisdom surrounding gongfu tea. Even how many people really have an idle The earliest record of gongfu tea just starting with the tea variety, there moment to spare for gongfu tea brew- recognized by academics appears in were many different choices available: ing—to light a charcoal fire, boil the the Qing Dynasty (1644–1911) work gentleman landowners all drank Wuyi water and grind the tea? Out of this Romantic Records of Chaozhou and Ji- Cliff Tea, while ordinary folk drank reality arose the classic Hong Kong aying by Yu Jiao. At the pinnacle of Tieguanyin and Shuixian (from out- dim sum restaurants or “tea houses,” the Qing Dynasty, overseas trade was side Wuyi). For entertaining guests and where customers could drink tea, eat booming, and places such as holding tea contests there was Wuyi Ji- dim sum, meet friends or talk business, in Guangdong and Zhangzhou and aming (“Excellent Tea”), while manual all at the same time. The Chaozhou na- Quanzhou in Fujian had easy access to laborers drank inexpensive and richly tives living in Hong Kong were already sea ports. Merchants sailed the oceans flavored Tihu Wei (“Nirvana Flavor”) well-versed in tea, so most people in- along with their goods, and many put tea. Aside from this, the choice of tea volved in Hong Kong’s tea industry down roots overseas. These wealthy vessel also depended on the econom- were from that region. So the gong- traders brought items for everyday use ic means of the drinker; some people fu tea experts at Hong Kong’s old tea along with them on their journeys, and insisted on using teaware by famous houses really knew their stuff; after all, thus gongfu tea implements gradually craftsmen, such as Meng Chen pots it was the lifeblood of their business. spread further afield. By the late Qing, and Ruo Shen cups, while others hap- In the early days, once tea leaf reached China had entered a period of strife pily made use of whatever vessel they Hong Kong, 60% of it was sold on the and unrest, and many inhabitants were had on hand to combine the water and local market, while 40% was exported compelled to flee in search of more tea. So in terms of both tea and vessels, to places such as Europe, North Amer- peaceful lives elsewhere. Thanks once there were many choices of varying ica and Southeast Asia. more to the geographical situation, quality; naturally, the amount of con- These days, following a wave of cul- many people from Chaoshan, Zhang- cern over the particulars of brewing tural re-awakening, young people in zhou and Quanzhou boarded boats methods also varied along with these Hong Kong are gradually beginning to and set sail across the ocean, landing choices. learn gongfu through apprenticeships.

30 Gongfu Tea

The Hong Kong and Taiwan Forum on the Song Dynasty (Chaoshan-style Of course, the melody of life is al- Contemporary Gongfu Tea was held gongfu tea does not use cup rests). He ways influenced one way or another in late September of last year, cham- uses a large quantity of tea leaf and by society, the economy and politics. pioned in large part by well-known spends a relatively long time on sway- Why is it that any mention of gong- local teaware collector Mak Po-tai. At ing the pot, tapping the pot and steep- fu tea seems inextricably linked to the the forum, I facilitated a joint dialogue ing. When pouring the tea, he holds small town of Chaozhou? When did and demonstration together with re- the pot on a diagonal incline. He also it originate? Why did the trajectory spected Hong Kong tea master Yeung has a large book of wisdom on gongfu of gongfu tea begin with Chaozhou as Chi-sum, which attracted nearly a tea techniques. When we sipped three its nucleus and go on to radiate out- hundred young students of tea. This cups of a ten-year-old aged Wuyi tea, it ward over such great distances? I have current of young enthusiasts will flow truly felt like receiving divine enlight- read a number of books on gongfu into the roots of gongfu tea; it truly enment; you could feel the energy in tea, and these days, with the growing warms the heart to see Hong Kong tea your forehead. A taste of this tea really trend for gongfu tea, many more peo- culture being passed down to younger gives you a sense of the strength and ple are publishing books on the top- generations. determination of Chinese Malaysians ic. However, once you’ve read one of against adversity. these books, you’ll find that almost all the others are simply quoting the same Southeast Asia classical sources. Chaozhou Malaysia, with its sizable over- seas Chinese community, is another Overseas gongfu tea has its own Fujianese Officials important center of gongfu tea. Tea unique style in each place. Like many drinking was a custom that Chinese tea lovers, a huge gathering of Global Gongfu tea is densely intertwined immigrants brought with them from Tea Hut members and I made a spe- with the lives of the Chaozhou people; their homeland; it could ease home- cial pilgrimage to Chaoshan, the birth- its flavor took time to infuse into what sickness and add flavor to a difficult place of gongfu tea. An ancient memo- it is today. To answer our questions life. Gongfu tea crossed the ocean to rial arch near the old Kaiyuan temple about gongfu tea’s origins, we can start Southeast Asia; in order to adapt to is a visible reminder of Chaozhou’s by looking at it from a macro perspec- the local environment, it was gradually thousand-year history. In the lanes and tive, through the lenses of history and molded into the Southeast Asian gong- alleyways that crisscross this historic geography. According to the historical fu tea that we know today. Because area, every shop has a small corner set annals of the Hong Kong–Chaozhou gongfu tea is brewed using oolong, all aside inside the door or beneath the Chamber of Commerce, during the the tea had to be shipped in from Fu- veranda where you’ll find a tea-stained Tang Dynasty (618–907), Chaozhou jian and Guangdong. After spending pot stand bearing a gai’ou (this is the was sparsely populated and econom- a long time in transit, most of the tea Chaozhou name for a or lid- ically underdeveloped, so it became a leaf was aged by the time it was drunk. ded cup) and three small (all place where high imperial officials were Because of this, the techniques used to identical—a commitment to standards banished to remote postings as punish- brew and serve gongfu tea are largely that is seldom seen in today’s society). ment over various infringements or focused on dealing with the unpleasant With this setup, you can brew and disagreements. The famous writer Han odors and sour flavor that can occur serve tea at any time—a pot of tea is Yu was once exiled to Chaozhou under with aged tea. Southeast Asian gongfu easy enough for a few good friends these circumstances. During his tenure tea became well known, bringing fame to while away some time in pleasant as governor of Chaozhou, Han Yu was to the local immigrant tea culture. chatter. The warmth of the tea echoes universally popular, making particular- In the world of Chinese immi- the warmth of Chaozhou’s people, the ly significant contributions to literary grants in Malaysia, gongfu tea became spirit of the whole city infused into a education. Thanks to his influence, the quite symbolic, embodying the memo- rich and flavorful brew. number of scholars in Chaozhou grad- ry of their former lives. At the Interna- Strolling through the old city in ually rose. Hence, if you wander along tional Tea Expo in Shenzhen last year, the early morning, small birds chirp Memorial Arch Street in modern-day I remember that almost nine out of ten here and there in the trees; from be- Chaozhou, look up and you will see exhibitors in the Malaysian zone were hind the half-closed doors of the old numerous inscriptions commemo- serving gongfu tea in the Southeast residences float the faint sounds of rating scholars who achieved various Asian style. Among these exhibitors Chaozhou opera on the radio. Keeping rankings in the imperial examinations. was Cai Yafu, three-time champion of time with the pace of your footsteps, The old town area is full of these me- the Malaysian Gongfu Tea Competi- you hear the rise and fall of the pre- morial arches in all sorts of styles. tion. He told me that for environmen- lude to tea-making: the crisp sound By the Qing Dynasty, Chaozhou tal reasons, charcoal fires are no longer of porcelain teacups clinking together was already a large, prosperous and bus- used to boil water for tea in Malaysia. as they’re washed, teapots puring and tling city, “a capital without compare in He personally places great importance other sounds layering around; all the all the surrounding counties or moun- on the choice of vessels to serve a qual- intimate echoes of daily life in a tradi- tain ridges,” “densely populated and ity brew, using pot and cup rests from tional community. crowded with traveling merchants.”

31/ The Art of Gongfu Tea In Romantic Records of Chaozhou and toward brewing gongfu tea, with its and neighboring parts of Jiangxi. Yu Jiaying, author Yu Jiao (1751–?) wrote complex process. This also explains Jiao once wrote that “Chaozhou is the that “Pleasure boats decorated with why Chaozhou Prefecture (the mod- Qinhuai of southern Guangdong; the tapestries dip their scales in the water; ern-day Chaoshan area) was not the scenery along the Han river is every bit at dusk or dawn, they make for a truly only place where gongfu tea had its as picturesque as that of Yangzhou.” delightful scene, with their beautiful- origins—it also originated in the cit- Goods shipped up the Han river from ly coiffed and perfumed ladies, and ies of Zhangzhou and Quanzhou in Chaozhou primarily included fish, salt, the sound of singing rising as clear Fujian Province, for example, though rice and imported goods; those shipped as jade. The bustling atmosphere is a Chaozhou claims its birth as its own. back down the river were mountain hundred times livelier than Qinhuai. Looking back on the history of products such as fir timber, bamboo Prior to the mid-Qing Dynasty, immi- Chaozhou as we have in the above charcoal and bamboo paper. By the grants to Chaozhou largely came from paragraph, we learn that Chaozhou Qing Dynasty, Chaozhou salt already the Central Plain via provinces such was “a capital without compare in all had a trade monopoly over an area that as Fujian, and most of the officials the surrounding counties or mountain included the prefectures of Chaozhou, serving in Chaozhou during that peri- ridges,” “densely populated and crowd- Jiayingzhou and Xunzhou (now Long- od came from Fujian.” So Chaozhou ed with traveling merchants” and “a chuan) and expanded to cover a total shared some cultural and economic hundred times livelier than Qinhuai.” of thirty-five counties, including Ting- characteristics with southern Fuji- So where did all this economic pros- zhou in Fujian and Qianzhu and Gan- an, while also having its own unique perity come from? Chaozhou Prefec- zhou in Jiangxi. Merchants from Fuji- qualities. In this, we can find an an- ture was situated on the lower reaches an and Jiangxi gathered in Chaozhou swer to our question—why was Wuyi of the Han river that flows through and boats shuttled up and down the tea from northern Fujian the main tea Guangdong. After sanctions on en- Han river; here and there, decorated drunk in Chaozhou during the Qing tering and leaving by sea were lifted pleasure boats would mingle with the Dynasty? Naturally, it was because of during the reign of the Qing Emper- trade boats, with their “lofty heads, the government officials who brought or Kangxi (1661–1722), Chaozhou huge bellies and narrow tails.” From their culture and customs with them; replaced Tingzhou, which was fur- 1862, slowly rose to become besides, officials and literati were the ther upriver, as the major economic the trade port in eastern Guangdong, only people who had the inclination and trade hub of Fujian, Guangdong and for Chaozhou as well.

32 Gongfu Tea

As described above, people relied small clay pot (wacheng, 瓦铛), a palm Pavilion) Peak and Tianyou (Heavenly on boats for transporting goods in the fiber mat, a paper fan, bamboo tongs; Journey) Temple. The monks all vied early days, and Chaozhou prospered all are very simple and elegant. To brew to serve me tea. The cups were as small thanks to its favorable location on the gongfu tea, first pour spring water into as walnuts and the pot as small as a banks of the Han river. Fish, salt, rice, the clay pot and heat it over a fire fu- grapefruit; each pour was less than one imported goods and timber were all eled with fine charcoal until it begins liang in volume. When sipping the tea, high-value everyday commodities at to boil. Then, place the Fujianese tea one could not bear to swallow it quick- that time; boats shuttled them up and into the teapot, pour in the water, and ly; I first smelled its aroma then tasted down the Han river and merchants put on the lid. Then, pour water over it, slowly moving it around the palate converged on the city. Its location was the outside of the teapot before pour- and savoring its flavor. Sure enough, it not only advantageous in terms of pre- ing out the tea and savoring it carefully. was delightfully fragrant to the nose serving the ancient culture of the Cen- It has a strong fragrance, even fresher and abundantly sweet on the tongue. tral Plain regions, but also meant that and more exquisite than chewing plum After the first cup I had a second and it was well connected for overseas trade blossoms. Distinguishing drinkers, a third; it soothed my impatient spirits thanks to its proximity to the south- not the sort who gulp down their tea and put me in a happy and harmoni- eastern coast. The birth of gongfu tea while playing finger-guessing games, ous mood.” In this passage, although culture is owed to many different ele- will surely recognize its distinctive fla- the author hasn’t used the term “gong- ments: to the literary education spear- vor… Tea from Sichuan has not been fu tea,” he describes the small pots and headed by Han Yu, to the pioneering in favor for a long time; the only tea cups used on his visit to Mount Wuyi role of Fujianese officials, to the foun- valued aboard the trading boats these in northern Fujian. Yuan Mei was dation of flourishing trade. Added to days is Wuyi. Top-grade Wuyi tea costs from Hangzhou in Zhejiang Province this were the aspirations that scholar a hundred silver ingots and two copper where they mainly drank green tea, so officials felt toward life, which allowed coins. So you can see that aboard the he noticed the difference in vessel size them to slowly develop the unique six-sail boats, extravagance abounded and brewing methods used for oolong charm and fragrance of gongfu tea. when it came to food and drink.” versus green tea, hence his exclama- From the above passage, we can tions of praise for this unfamiliar tea see that Yu Jiao’s tea-brewing sensibil- experience. ities during the Qianlong era differed In Yu Jiao and Yuan Mei’s texts, we When did the custom of drinking slightly from the Chaozhou gongfu also find another interesting point: we Cliff Tea with a small pot and tea brewing methods that we know can make a fairly confident guess that three cups begin? today. One point of difference is that the small pots of that era originated “the larger (pots) have a capacity of in Fujian and were later brought to During the reign of the Qing Em- about half a … there is one cup Chaozhou by Fujianese officials for peror Qianlong (1735–1796), Yu Jiao, per guest.” So he used a large pot, and their own use. who originally came from Shanyin in the number of teacups was not limit- For example, in the passage by Yu Zhejiang Province, suffered some set- ed to three. When tasting the tea, he Jiao quoted earlier, we find this ex- backs in his official career and was de- writes that the flavor was “even fresher cerpt: “Prior to the mid-Qing Dynasty, moted to a position as a minor official and more exquisite than chewing plum immigrants to Chaozhou largely came in Chaozhou. While there, he wrote blossoms”; this description is a stark from the Central Plain via provinces Romantic Records of Chaozhou and Ji- contrast to today’s rich, strongly-fla- such as Fujian, and most of the offi- aying, which would later become an vored gongfu tea. When it came to tea cials serving in Chaozhou during that important source for historians tracing varieties, Yu wrote that “tea from Sich- period came from Fujian.” As for the the origins of gongfu tea. In it, he de- uan has not been in favor for a long number of cups, at that time a custom- scribed the method of brewing gongfu time; the only tea valued aboard the ary number had not been established; tea: “gongfu tea is brewed using the trading boats these days is Wuyi.” From yet in Chaozhou today there is an un- method originally described in Lu Yu’s this we can infer that prior to the time spoken rule that three cups must ac- Tea Sutra, using finer teaware. The of writing, people in Chaozhou used company the pot. So why is three cups stove is shaped like a cylinder about to drink tea from Sichuan (most likely the current standard? The common one foot and two or three inches tall, green tea), so they used large pots that theories are either that the three cups and is made from fine white clay. The could hold around half a sheng of tea mimic the character “品” (pin, which best pots are those produced by the (again, one sheng was roughly equiva- means “to taste” and is composed of kilns in Yixing; they are round with a lent to a modern liter). three “mouth” radicals), or that they flattened belly and a curved spout and In contrast to this is the account of symbolize the trinity of Heaven, Earth handle. The larger ones have a capacity Qing poet Yuan Mei, written during ap- and Human, or Buddha, Dharma of about half a sheng (around a liter). proximately the same era as Yu Jiao. In and Sangha, or other trinities. How- The cups and tray are most often flow- A List of Foods From the Fields he wrote, ever, these theories don’t really satisfy ered porcelain… There is one stove, “I used to dislike Wuyi tea; I found it anyone searching for a practical ex- one pot and one tray, and there is one so strong and bitter it was like drink- planation. Some have suggested that cup per guest. The cups are small and ing medicine. However, in the autumn it’s simply because a pot the size of the tray is as round as the full moon. In of the bingwu year (1786), I traveled a grapefruit holds about three cups’ addition, there are other implements: a to Wuyi and visited Manting (Grand worth of tea liquor.

33/ The Art of Gongfu Tea

Gongfu Tea

During the Qing Dynasty, wheth- way of brewing and approaching tea is that some people believe porcelain is er we look at Yu Jiao’s assertion in Ro- was steeped. Very soon after, though, better for bringing out the fragrance mantic Records of Chaozhou and Jiaying it started to be steeped elsewhere and of Fenghuang Dancong (Phoenix that “tea from Sichuan has not been in take on other flavors as well. oolong) tea; another is that the use favor for a long time; the only tea val- of teapots was abandoned when Anxi ued aboard the trading boats these days Tieguanyin started being produced as is Wuyi,” or Yuan Mei’s travel diary How much has Chaozhou gong- a very lightly roasted tea in the ’90s; from his trip to Mount Wuyi in A List fu tea changed over time? a third is that when economic condi- of Foods From the Fields, we can find tions were not great, people switched evidence of the changing preferences As time went by and society to gaiwans for their cheapness and con- from green tea to oolong at that time. changed, Chaozhou, the birthplace of venience compared to teapots. What- It constituted a revolution in tea drink- gongfu tea, was gradually replaced by ever the reasons for the change, these ing methods and heralded a golden age Shantou as the major commercial port days in the alleyways of the old city, for oolong, as well as propelling the art of the region. After the People’s Re- you almost always see tea being brewed of Yixing Zisha (purple-sand clay) pot public of China was formed, the area in a gaiwan rather than a teapot. It’s crafting to new heights. Famous Yix- underwent a centralization of produc- also rare to see water heated over a ing pot artists such as Chan Mingyuan tion and marketing and in the more blazing charcoal flame these days, with and Shao Daxiang are representative recent past experienced the turmoil of most people using a portable electric of this era; also worthy of mention is the Cultural Revolution. Although tea stove for convenient brewing. As time Chen Hongtao (alias Mansheng), who drinking is still a part of people’s daily marches forward, it seems there’s an in- created the famous eighteen Man- lives even today, this great cultural tide evitable trend toward all things quick, sheng pot styles. Though gongfu tea is gradually ebbing and changing with cheap and convenient, and it shows no brewing was assembled in Chaozhou, the times. These days, fewer people use sign of stopping. In this modern life, it was made up of several parts, many a teapot, with most opting for a gai- how can we allow boiling water and a of which came from Fujian. Chaozhou wan or lidded cup for brewing. There slow flame to carve out a moment of is therefore the cultural hub where this are various reasons given for this: one lingering warmth?

35/ The Art of Gongfu Tea In order to stir up interest in tra- Gongfu Tea in Taiwan Quanzhou and Chaozhou. Many peo- ditional culture, the government nom- ple from these three places have come inated several Chaoshan gongfu tea Now, let us take a look at gongfu to Taiwan, which is why our habits culture experts to serve as “intangible tea’s journey over time in Taiwan. We are similar. The tea must be Wuyi; the cultural heritage representatives.” These can start by reading the poem from the pot must be Meng Chen (孟臣); the conveyors of heritage spent their time Jianhua Studio Poetry Anthology by Tai- cups must be Ruo Shen (若深). These tirelessly traveling the country giving wanese poet and historian Lian Heng three are quite necessary for drinking classes, publishing books and giving (1878–1936): tea; anything less would not be worthy clear and thorough explanations of the of personal pride, let alone serving tea ten or more steps involved in a gongfu Little Ruo Shen cups to guests.” In the passage, Lian Heng tea ceremony. That said, gongfu tea is and a Meng Chen pot; mentions that “the tea-drinking cus- an art that is passed down from mouth A Ge ware dish laid out toms of the Taiwanese people are dif- to mouth, a wisdom absorbed in the with utmost care. ferent to those of central China”—this heart; by nature it is part of the fabric Time and effort spent to brew the tea; makes it clear that Taiwan’s tea-drink- of everyday life. In the households of Each cup more lovely ing traditions were different from those days gone by, it was the eldest son who than Heavenly nectar. to the north of the Yellow River basin, would hold the pot and serve tea to since Taiwan’s tea customs largely came guests; the eldest grandson would start (The word used in the fifth line of from Zhangzhou and Quanzhou in with the basic task of watching and the poem is gongfu, which is often lit- Fujian Province, as well as Chaozhou. fanning the charcoal fire, and slowly erally translated as “time and effort,” so So, this explains and contextualizes accumulate a lifetime of gongfu tea it’s a clear reference to gongfu tea.) In the influence of migrants from Zhang- wisdom. There is a lot of unsaid depth Conversations on Tea, Lian Heng also zhou, Quanzhou and Chaozhou on that cannot be passed on in lectures; it wrote that “The tea-drinking customs the tea-drinking customs of Taiwan must be absorbed into the heart over a of the Taiwanese people are different during the late Qing and early Re- long period of time and practice, guid- from those of central China, and in- public era (the early 1900s up until ed by experience. stead resemble those of Zhangzhou, the Communist takeover in 1949).

36 Gongfu Tea

The “three essentials” of tea drinking giving rise to tea art events, tea-brew- an economic boom and also providing took a central place in social interac- ing competitions, and later tea gath- an excellent foundation for the art of tions among the upper echelons of erings and studies of chaxi aesthetics. tea to flourish. Gongfu tea became a Taiwanese society. At that time, Tai- These all drove the development and sort of secret knowledge, slowly nour- wan underwent a period of instability spread of different types of tea vessel; ishing a myriad of brewing techniques and unrest; it wasn’t until the 1970s for example, the use of “aroma-smell- for various teas. that Taiwan’s economy took off, spur- ing cups (wen xiang bei, 闻香杯)” and Today, with the rise of the Main- ring a cultural renaissance and lifting the dry-brewing method changed the land Chinese economy, Taiwan’s di- the standard of living. During this pe- depth of the teaboat (even replacing it verse and well-developed tea art scene riod, the whole of Taiwanese society with a “tea pillow” in some cases), and is perfectly placed to cater to this era was progressing and flourishing; artists the appearance of the tea pitcher (cha of growth. Like waves breaking on dry took to the stage and held performanc- zhong, 茶盅) totally changed the gong- land, all this culture has been rapidly es all over the place, while tea lovers fu tea ceremony as a whole. absorbed and integrated into China. took up their teapots and held tea ses- With the advent of the tea pitcher, Taiwanese tea art has its own unique sions, dialogues and gongfu competi- influenced by Western and Japanese charm as well as a sense of aesthetic tions. One tea enthusiast deserving of tea instruments, several phases of the that appeals to our times. All sorts of special mention is Xu Buliao, who is gongfu tea serving process disappeared, tea varieties can be united under the absolutely crazy about tea. A respected including the steps termed “Lord Guan umbrella of gongfu tea; no longer is Taiwanese tea master from the previ- patrolling the city walls” (placing the it limited to the Chaozhou gongfu ous generation, Zhou Guoqin, took cups close together and pouring the tea tea brewing method that was centered him on as a student and imparted a lot into them all with a circular motion) around oolong. This has contributed of teachings to him; even today, Zhou and “Han Xin mustering the troops” to the growth of Taiwanese gongfu tea Guoqin’s influence extends to the fa- (pouring the last, strongest drops of tea and its gradual spread from province mous founder of the Chun Shui Tang into each cup one at a time). Instead, to province. So, if we’re talking about tea house (credited with the invention the tea liquor was all poured into the Chaozhou gongfu tea specifically, Tai- of ), Liu Han-chieh. tea pitcher to “equalize” it. Some peo- wan is naturally a foreign land, but if ple were of the opinion that this inno- we’re talking about gongfu tea across vation changed the tea liquor, that the Chinese communities throughout the teacups weren’t as hot to the touch and world, Taiwan truly is a lively, diverse The Pitcher Breaks the the curling steam was no longer visible. tea art capital, well-adapted to modern Rhythm of Gongfu Tea It’s true that the former rhythm of the times. had been inter- The 1970s were a period of growth rupted, replaced by a different method for Taiwan’s tea scene. Tea houses of distributing the tea liquor. This also sprung up like bamboo shoots after ended the restriction on the number of the spring rains, teachers held “Lu Yu cups; it was no longer a requirement tea art” classes and Taiwan’s tea indus- for everyone to gather around the tea try shifted away from export toward table to drink tea. This allowed for domestic sales and tea competitions. more variations on the chaxi or - The tea production and tea art indus- ting, paving the way for new and di- tries developed alongside one another, verse types of tea gatherings. diversifying the available tea varieties for gongfu tea. As mentioned earlier in this article, most of the people who migrated to Taiwan from Zhangzhou, Mainland China Quanzhou and Chaozhou came to work the land and most likely only Taiwan’s economic development re- brought a solitary Zisha purple-sand ally brought Taiwanese gongfu tea into clay teapot with them, bundled up full bloom. Taiwan enjoys a unique with their valuables. So when it came topography and a multitude of tea to brewing tea, people simply had to varieties, from green tea to red tea to make do with what they had on hand: oolong; the teas produced here range they would boil their water in a big from very lightly to very heavily oxi- Taiwan truly is a blend of many iron kettle and use a large bowl as a dized. Add to this the multiplication of styles of tea, combining teaware teaboat. roasting techniques, and Taiwan’s di- from Japan and China with domes- The tea art education of that era verse tea production industry became tic wares and bridging the meth- planted the seeds for today’s tea teach- the perfect vector for the growth of tea odology and even tea philosophy ers, and the old-style tea houses that art. While the economy over the strait (“tsiosophy”) of Asia. You can see sprang up gave rise to a new trend for in the mainland still remained closed this mix and blend across lineages tea-drinking. Tea house owners formed to the outside world, Taiwan’s small throughout the island in almost any the Chinese Tea Promotion Alliance, land area and dense population led to shop you visit.

37/ The Art of Gongfu Tea

潮 Chaozhou 州 工 Gongfu Tea茶人: 陳再粦 Chen Zai Lin ( ) 夫

n recent years, in this age of eco- a commonly recognized list of seven gongfu tea was Wuyi Cliff Tea, which nomic progress and flourish- daily commodities, namely, “firewood, gave rise to the saying, “the tea must I ing culture, tea culture has been rice, oil, salt, soy sauce, vinegar and be Wuyi, the pot must be Meng Chen, on the rise. Gongfu tea, particularly tea.” The people of Chaozhou, howev- and the cups must be Ruo Shen.” The Chaozhou gongfu tea, as a synthesis of er, re-ordered the list to “tea, rice, oil, Chaozhou Dancong tea variety ap- and a “living fos- salt, soy sauce, vinegar and firewood,” peared toward the end of the Qing sil” of the Chinese tea ceremony, has putting tea in first place as the most Dynasty, and the people of Chaozhou also garnered more and more atten- important element of daily life. The largely switched to drinking Chaozhou tion. Chinese gongfu tea has spread people of Chaozhou referred to tea Dancong instead of Wuyi. throughout the world wherever Chi- leaves as “tea rice (cha mi, 茶米),” sig- In Chinese, “gongfu cha” is some- nese people have settled; in each place, nifying that to them, tea held a status times written using a different gong it has its own unique set of customs, in everyday life equal to rice, the main character, “功夫茶” instead of the cultural background and brewing staple food of the region. correct version, “工夫茶.” “Gongfu methods. But if we trace all these vari- (工夫)” generally has four possible ations back, they all originate from the interpretations: work or labor, self-cul- same source: Chaozhou gongfu tea. tivation or personal accomplishment, Even the development of the Japanese Deliberate mastery in a certain skill and idle or tea ceremony was heavily influ- Self-Cultivation free time. These two gongfu words enced by Chaozhou gongfu tea. (工夫 and 功夫) are distinct from each In the Chaozhou Tea Sutra, Weng The earliest written record of the other; in fact, in the local Chaozhou Huidong writes, “the people of term “gongfu tea (gongfu cha, 工夫 dialect, they are even pronounced Chaozhou value sophistication in 茶)” appears in a book from the Gan- differently: “工” is gang while “功” is their customs and loftiness in their jia era of the Qing Dynasty, Writings gong. Rationalist Neo-Confucianist conduct. No matter the venue—from from the Workshop of Dreams: Romantic scholars in the Song (960–279) and grand banquets to places of idle leisure Scenes from Chaozhou and Jiaying by Ming (1368–1644) dynasties used “工 and remote dwellings, factories and Yu Jiao: “Gongfu tea is brewed using 夫” as a philosophical category; Zhu shops, right down to roadside stalls the method originally described in Lu Xi, the founder of Neo-Confucian- and rustic shelters—everyone takes a Yu’s Tea Sutra, using finer teaware.” ism, used terms such as “the gongfu moment amid their bustling lives (or In A Historian’s Records of the Butter- of studying the reason of things” and perhaps their carefree leisure) to gather fly Steps from the Qing Xianfeng era, “the gongfu of self-restraint.” Another around a clay stove and a sidehandle author Ji Quan wrote, “Gongfu tea Neo-Confucian philosopher, Wang clay kettle, to raise their cups and tea- is most abundant in Fujian Province. Yangming, says in Answering a Friend’s pot and drink to their hearts’ content. The tea is grown on the mountains of Question, “the phrase ‘knowing and Thus they spend their lives in great Wuyi.” In this passage, the author al- doing’ uses two words to express a happiness.” It’s clear from this that the ludes to gongfu tea varieties as well as single gongfu; this gongfu involves people of Chaozhou were truly enam- the art of gongfu tea. We can tell from both those words, so there is no harm ored with tea. At that time, there was this that the earliest tea variety used for in expressing it in a thorough way.”

40 Gongfu Tea

Huang Wan writes in Ming Dao Essays: effect it has on the resulting brew. Pur- from one teapot. Many people aspired Volume One that “thorough under- ple-sand clay pots are thin, light and to use cups of the Ruo Shen brand, standing reveals gongfu (工夫), study- agile, with a glossy luster and flowing, which became widely popular for ing the underlying principles reveals curved lines; when used for gongfu tea their small size and thin sides, which efficacy (gongxiao, 功效).” From this, brewing, they produced a good flavor bring out the fragrance of the tea. The we can see that the uses of 工 and 功 and fragrance, hence their widespread people of Chaozhou nicknamed these are notably different. popularity in southern China. cups “white jade magistrates” or “egg- The category ofgongfu (工夫) is Toward the end of the Qing Dynas- shell cups,” as they were paper-thin a summary of the philosophy of re- ty, Chaozhou’s own teapot manufac- and whiter than snow, bringing out al-world behaviors, a manifestation of turing industry began to flourish, and the tea’s aroma and making it easy to the accumulated virtues of Neo-Con- the residents of Chaozhou shifted their observe the color of the liquor. They fucian rationalist scholars, connoting favor from Yixing Zisha purple-sand held just the right amount of liquor the gongfu of cultivating one’s own clay pots to local hand-spun Chaozhou and could tolerate many brews, so nature. This sort of gongfu (工夫) can- red clay pots. Chaozhou pots are glossy they were well suited to Dancong tea, not be used interchangeably with the and fine, particularly well-suited for which can usually take somewhere be- other word gongfu (功夫—an ostensi- brewing the fragrant Chaozhou Dan- tween ten to twenty steepings. bly similar word meaning work, skill cong teas. During the late Qing, sev- When the people of Chaozhou or the martial art gongfu/kung fu). The eral influential teapot crafting families brewed tea, no matter how many distinguishing features of Chaozhou began to emerge, such as the Zhang drinkers were gathered together, they gongfu tea lie not in the essential na- clan with their Lao An Shun brand only used three cups. Those three cups ture of the tea itself, but in the selec- (老安順) and the Wu clan with their were passed around the group in order tion of quality teaware, a carefree spirit Yuan Xing brand (源興號), whose of seniority, with the eldest drinking while brewing and consummate mas- spun Chaozhou pots earned fame and first; as well as embodying the gongfu tery of not only brewing techniques, widespread popularity. tea etiquette of respecting one’s elders, but of the brewer him- or herself. In more recent times, people have this practice also expressed a spirit of begun to use lidded gaiwans instead oneness and harmonious unity: “I am of teapots. Gaiwans are shaped like part of you, and you are part of me.” an upside-down bell, which makes it The person serving the tea must drink Brewing with a Teapot easy to put the tea leaf in and pour out last to show respect for the guests. the dregs afterwards. But the gaiwan According to traditional custom, the Chaozhou gongfu tea is known for is really just a stopgap solution for tea person with the highest status in the its exquisite teaware, as embodied by brewing, a temporary replacement to household should be the one to serve the well-known saying, “the pot must be used when no teapot is available. the tea; this was also intended as a sign be Meng Chen.” Hui Meng Chen (惠 Because of their wide mouths, gaiwans of respect for the visitors. Because of 孟臣) was a celebrated master crafts- do not retain the tea’s fragrance like this, it was generally older people who man of Yixing purple-sand clay (Zisha) a teapot, and they don’t allow for the used to brew the tea in Chaozhou; teapots from the late Ming (1368– usual act of pouring water on the lid to however, these days, people don’t tend 1644) and early Qing (1644–1911). retain heat—and gongfu tea varieties, to worry about sticking to this particu- He was famous for his skill in making from Guangdong’s Dancong oolong lar aspect of tradition. Three small tea- small teapots, which in later genera- to Fujian’s oolong Cliff Tea or Taiwan’s cups clustered together look like three tions simply became known as “Meng Baozhong and Dong Ding oolongs, mouths, symbolizing the Chinese char- Chen pots.” In Chaozhou, these pots all need suitably high temperatures to acter pin (品), which means “to taste” were also commonly known as “infus- bring out their aroma. As the saying and is composed of three “mouth” ing pots (chong guan, 沖罐)” or “Jiang- goes, “boiling water brings out the tea’s characters (kou, 口). A group of three su pots (su guan, 蘇罐),” so called be- fragrance”; only when the water is hot makes for the most stable structure; cause Yixing, where they were made, is enough can it bring out the fragrances this idea is expressed in philosophical in Jiangsu Province. In the early days, in the tea leaf—which are activated at sayings from the I Ching such as “the as well as Meng Chen pots, there were varying temperatures—and produce a various things (pin, 品) appear in their other famous makers of Zisha pots tasty brew. developed forms” and “he takes game such as Tie Huaxuan (鐵畫軒), Qiu for its threefold use in his hunting,” Pu (秋圃), E Pu (萼圃), Xiao Shan and from the Dao De Jing: “The Dao (小山) and Yuan Xisheng (袁熙生). produced One; One produced Two; Weng Huidong’s Chaozhou Tea Sutra Small, Thin Cups Two produced Three; Three produced contains the following passage: “The Bring out the Aroma All things.” pot should be small rather than large, shallow rather than deep… The depth Chaozhou tea drinkers are fussy of the pot affects the aroma; shallow about their cups, hence the saying, Water & Teaware Are Key pots brew a good flavor and preserve “the cups must be Ruo Shen (若深).” the fragrance, without liquor being left Generally speaking, the cups will not The choice of water is critical over in the pot.” This touches on the have a very large capacity; they’re just for tea brewing, and a lively flame criteria for choosing a pot as well as the the right size to pour out three cupfuls is critical for preparing the water.

41/ Chaozhou Gongfu Tea

Gongfu Tea

在 平 平凡 中 發 現 凡非 凡 力

The discerning tea brewer among the dy clay; using a metal pot, particularly When drinking it, over time this un- scholarly classes opted for a small red an iron one, to boil the water for tea pleasant flavor will entangle itself in or white clay stove paired with char- can result in a metallic tang that is no the mouth and cannot be dispelled.” coal made from Chinese black olive good for brewing tea. There’s a saying The author says that kettles made from wood, accompanied by a sidehandle that goes, “an eight-out-of-ten tea plus metals such as copper and iron have an kettle made from thick clay (called a ten-out-of-ten water will make for ten- unpleasant “tangy, bitter and astrin- “shadiao, 砂铫”). Spring water that has out-of-ten tea liquor, but a ten-out- gent taste,” yet is full of praise for water flowed over coarse sand and pebbles, of-ten tea plus eight-out-of-ten water boiled in gold or silver vessels, calling it over mountains with decaying bamboo will only produce eight-out-of-ten tea “noble water.” A related record appears leaves, has an active quality to it; the liquor.” So the selection of water and in the Draft History of the Qing Dynas- clay stove is small and delicate, with a teaware is very important in brewing a ty: Historical Biography One—Empress narrow stove chamber that is good for good cup of tea. Xiao Hui Zhang: “On his birthday, concentrating the flame. Water boiled In the Tang Dynasty (618–907), the Empress Dowager sent him a gift over a charcoal flame on a clay stove author Su Yi wrote the following in of a gold and silver teapot, accompa- is like rice cooked over a wood-fired Sixteen Types of Water for Tea Brewing: nied by a letter paying her respects.” stove: it has its own distinctive flavor. “The water vessel must not be made of This record of the Empress Xiao Hui Olive-wood charcoal is highly com- metal, just as a zither must not be made Zhang giving a gold and silver teapot bustible and burns for a long time, of Paulownia wood and ink cannot as a birthday present to the Emperor producing lively flames with little ash be made from gum…The tenth type Kangxi corroborates Su Yi’s opinion and no smoky smell. It produces blue of water is ‘tongue-tying water.’ For of gold and silver vessels. However, flames and a gentle aroma of olive pits, generations, people in the countryside the people of Chaozhou only used a pleasantly cheerful smell. The shad- have smelted water vessels, with plenty clay shadiao to boil their water; even iao kettle was commonly known as a of metals to choose from: copper, iron, those from wealthy households didn’t “little thin pot (bao guo zi, 薄鍋仔).” lead or tin. Such pots are only suitable use gold or silver pots. One reason Water from sandy springs is fresh and for cooking. Water boiled in them may for this is that shadiao were produced pure, so the diao must be made of san- have a tangy, bitter and astringent taste. locally and therefore easily obtained;

43/ Chaozhou Gongfu Tea another is that when boiling water in The square tea-scoop paper started out (Some say it originated in Shao An.) these clay pots, you can better hear as the paper wrapping for a single serv- The reason this method arose in the the whispering sound of “wind in ing of tea, enough for one brew; the past was due to low incomes and high the pines” as the water bubbles away, host would simply unwrap the paper tea prices, so in the name of frugality forming its “crab eyes and shrimp and use it to pour the tea into the pot. even the tea dust was included in brew- whiskers”; this is a delight unto itself. The paper had another function, too: ing. Before brewing, the tea dust was life wasn’t easy back then, and tea was placed in the center and surrounded expensive, so before putting the leaf in with the more intact leaves. The water Using Paper Scoops the pot, people would arrange the tea was not poured directly into the center leaves so that the broken, powdery bits of the teapot, but rather was poured in When putting the tea leaf into the were at the bottom or on the inside, over a certain spot on the lip of the pot. pot, a square white sheet of paper about and the longer, intact leaves surround- This method was aimed at preventing the size of one’s palm is used in place ed them on the outside. This formed a the fragmented tea leaf from escaping; of a tea scoop. It’s simple and frugal, layered ball of leaf inside the pot called if the cha dan broke open, then the tea embodying the spirit of “truth lies in a “cha dan (茶胆)” or “tea gall.” In this would end up overly bitter and astrin- simplicity” and “add only what is nec- way, the leaf was used to the fullest and gent. In the Chaozhou gongfu brew- essary.” It also makes it easy to observe nothing was wasted. This method of ing method, there was no tea pitcher the color and shape of the tea leaves. If pouring in the tea leaf was relatively or “fairness cup (gong bei, 公杯)”; in- we look into the origins of using a pa- common with gongfu tea in overseas stead, the tea was poured directly from per “tea scoop,” we find that it arose out Chinese communities; sometimes, the pot into the cups using the meth- of a gesture of courtesy towards guests. people would even purposely break in- od known as “Lord Guan patrolling When guests came to call and the host tact tea leaves into smaller bits to make the city walls and Han Xin mustering thought that their everyday tea wasn’t the “tea gall.” the troops.” So, another purpose of good enough, they would send a fam- However, this “tea gall” technique forming a cha dan was to avoid tea leaf ily member to a tea shop to buy a bag of arranging leaves in the pot is not fragments ending up in the cups. This of superior tea to serve to their guests. very common in Chaozhou today. requires skill, “gongfu.”

44 Gongfu Tea

These days, standards of living are of Chaozhou gongfu tea is rooted in higher and tea is produced in great- the everyday lives of Chaozhou folk. Its er volumes, so we no longer use the exquisite teaware and careful brewing tea dust for brewing. Not only do techniques and drinking methods not tea drinkers not brew it; tea makers only embody rich cultural and histor- actually sift out the tea dust and leaf ical meaning, they are also a reflection fragments that are produced during of the social customs of Chaozhou. the manufacturing process and dis- Today, thanks to the Chinese diaspo- card them or use them to make tea- ra, gongfu tea has evolved into many bags. From a market perspective, when different tea brewing methods in many looking at very uniform, intact tea different places. Nevertheless, the spir- leaves, the higher the grade, the high- it of welcoming guests with a good cup er the price they will fetch. The degree of tea is has lived on in the hearts of of “wholeness” is used as a criterion people of Chinese heritage all over the when evaluating tea leaf; this refers to world, passed along with each wisp of the proportion of leaves that are fully fragrant steam. intact versus fragmented. More intact and uniformly shaped leaf is consid- ered superior, while more fragmented leaf is inferior. So, these days, the sheet of paper employed in the brewing pro- cess is simply used as a tea scoop; it has lost its earlier function of shaping the cha dan.

Conclusion

“Lord Guan patrolling the city walls” and “Han Xin mustering the troops (role call)” are two steps in the Chaozhou gongfu tea brewing pro- cess that have been handed down over the generations. Lord Guan and Han Xin were both military generals—so wouldn’t referencing them in the con- text of an elegant tea-drinking set- ting spoil the atmosphere somewhat? Actually, this is a misconception: the Temperature is everything in people of Chaozhou worshiped Lord gongfu tea. Without the proper Guan as a symbol of benevolence and heat, it is very challenging to bring righteousness. So people involved this out all the aroma, fragrance and Qi well-loved figure in a tea session to of a tea, especially oolongs, puerh, signify making sure that the tea was poured out evenly as the teapot made black and gongfu red teas. Heat its rounds; that each of the three cups plays a role from beginning to end. of tea were equally strong; that the tea If the temperature stays consistent was distributed fairly, with no favor- throughout the session, teas will itism, discrimination or sense of di- also be much more “patient (nai vision. The following step, “Han Xin pao, 耐泡),” which means we get mustering the troops” comes from a more steepings. The flow will also be well-known two-part saying: “Han smoother and more even from cup Xin musters the troops; the more the to cup, making for a more comfort- better.” Only the first part of the say- able integration of the tea into our ing is used, whereas the key meaning system. For this reason, so many is in the second part, which is left un- of the experiments we recommend said—a subtle piece of humor. conducting to understand and im- Tea drinking is intimately wo- prove one’s gongfu brewing revolve ven into the lives of the people of around various aspects of increas- Chaozhou, and the time-honored art ing and preserving temperature.

45/ Chaozhou Gongfu Tea

Voices from the Hut For this month, we have a special article by our editor of Voices from the Hut. He has recently allowed poetry into his tea practice and offers some insights into the ways poetry and tea overlap, as well as how one can enjoy poetry alongside tea. He also made all the beautiful photography to accompany the article.

If you would like to contribute some writing to Voices from the Hut or have an idea for an in- teresting topic, you can reach Matthew on the Global Tea Hut app (in the “Voices from the Hut” section), on Instagram (IG: foldedleaves) or at the email: [email protected]. We cannot wait to read all the exciting articles to come!

The Songs of Mountains & Leaves 茶人: Matthew Grohne

n August 2019, Wu De released his sequent bowl. I found the rhythm of To the Ear sixth book, Fallen Leaves, which is this practice to not only be enjoyable, I a collection of tea-inspired poetry. with verse enhancing tea and tea en- Poetry occupies an interesting It was shortly thereafter that I had the hancing verse, but to deepen my sub- space in the realm of communica- privilege of sharing tea for the sec- sequent meditation—and it greatly tion. Whereas other forms of art, like ond time with Bill Porter (Red Pine), decreased the temptation to reach for music and painting, communicate at to whom I had been introduced by a my phone before my session had end- a primarily non-verbal, non-concep- tea friend a couple of months earlier. ed. Reading at this slow pace, it took tual level, poetry utilizes language to Knowing Wu De’s deep admiration for weeks to make my way through the point to that which lies beyond lan- Red Pine and gratitude for his contri- small book, and after reading its final guage. Rather than simply focusing on butions in making Buddhist scriptures poem, I found myself looking for the the content of the words, poetry adds (and Chinese poetry) accessible to the next book to pick up. musicality to its expression and in the English-speaking world, I contacted In a way, the choice had made itself, process appeals to something deep- Wu De prior to the visit to see whether as Bill had gifted me two books of poet- er and more fundamental in how we there was anything he would like me ry by the Yuan Dynasty hermit-monk make sense of the world. The Austri- to pass along, as well as whether he had Stonehouse (石屋) during my visits: an philosopher Ludwig Wittgenstein any advice for me, as I would be serv- The Mountain Poems of Stonehouse and said, “The work of art does not convey ing tea. He requested that I shepherd a Stonehouse’s Poems for Zen Monks, both something else, just itself,” though I copy of Fallen Leaves into Bill’s hands of which he himself had translated. I suppose it could be said that a work and had it shipped at once, along with began with the former, which I had of poetry lends itself to both conveying one for me. previously read several years earlier. something within and outside itself. This article is not the story of that However, at some point during this While the content of the words them- encounter; rather, that seems to be the readthrough, I made a change to my selves are referential and often point point at which a new practice began process: instead of reading silently to to something outside the poem, the to make its way into my life. Upon re- myself, I began reciting the poems musicality of the poem evokes a more ceiving the books, I began reading my aloud. This relatively small change, I intuitive kind of understanding within copy of Fallen Leaves during my morn- found, made all the difference in the the listener (and the speaker, for that ing tea—after my first three bowls, I world and greatly deepened the expe- matter) through its rhythm, rhyme would read a poem between each sub- rience. and meter.

47

Voices from the Hut

I speak of a listener here because I information about the world and does conceptual and into something more have come to believe that something so with a greater fullness and depth holistic, intuitive, full and experiential. significant is lost when a poem is not than any number of words could. This Perhaps this is one reason that Zen has given voice. The words of a poem writ- fundamentality can be seen in the way also cultivated a wide array of arts in ten on a page seem an incomplete ex- that non-human animals communi- order to express the nature of one’s pression, like sheet music or uninfused cate, from the chorus of birds to the mind, from calligraphy and music to tea leaves. While there may be an in- songs of whales. It can also be seen flower arranging and tea. herent beauty to the structure, as well in the way parents speak to their in- as an ability to use one’s imagination fants—cooing and engaging in “baby and inner voice to get some sense of talk,” increasing the musicality of their the meaning (thus listening to one- words so as to communicate even be- To the Heart self), the full impact can only be real- fore the content and grammar can be ized when invoked through recitation understood. Within biology there is a I’ve written above of poetry’s abil- or song. It is a return to more ancient maxim “ontology recapitulates phylog- ity to affect the listener—to commu- ways of knowing. Poetry throughout eny,” which expresses the understand- nicate with words something beyond the ages, including that of Stonehouse’s ing that the development of individual words—but it also has the ability to time, was not just spoken but put to organisms tends to mirror the evolu- transform the one performing the music, often to the tune of traditional tion of the species. If this is true, then poem. As I assume is the case for many folk songs. music almost certainly came before, who will see this article, I grew up Contrary to certain modern sen- and is more deeply rooted than, words reading silently to myself most of the sibilities that elevate the conceptual and grammar. time, whether it was for pleasure or for and empirical over the holistic and Zen practitioners throughout the learning. However, as mentioned ear- intuitive, poetry communicates some- ages have understood this need for a lier, I have found the vocal recitation thing of the suchness of things rather non-verbal way of communicating the of poetry to be a personally transfor- than simply a representation of them. nature of one’s mind—that anything of mative practice—so much so that it In fact, despite the tendency to re- profundity cannot truly be communi- has also spilled over into my reading of gard many forms of art, from music cated in words, at least not completely. other texts, especially sutras. to poetry to painting, as superfluous Words are merely fingers pointing at By reading a poem aloud, the read- adornments to the serious endeavors of the moon, not the moon itself. How- er has an opportunity to seriously play modern life, music likely predates lan- ever, art can get us a little closer, as it with the perspective of another, em- guage and grammar as a way of sharing goes beyond the verbal, abstract and bodying to some degree their affect,

49/ Voices from the Hut: The Songs of Mountains & Leaves state of mind, worldview and con- well as a willingness to learn and let go freshly-poured cup will go cold. Then, sciousness. When enacted with poetry of critical evaluation. As taught by the as I am sipping my tea, I can let the of a more personal nature, this allows Canadian cognitive psychologist John impression of the poem sink in. As one to get an empathic sense of a per- Vervaeke, practicing lectio divina also each cup of tea guides me toward more son from a different place, time and involves acting out the text, making clearly seeing myself, each verse adds culture—one with different life experi- sense of it not only intellectually but perspective on what I may find when ences, desires, faults and insights. One’s through embodied emotion so that the I do. own perspective on and understanding text can disclose an understanding be- of the human condition expands in the yond what one currently knows about I hope that this article has inspired process of becoming that person for a oneself and the world. This is an intu- you to enhance both your reading of time. Using one’s imagination in this itive process, and one that evolves over poetry and of scripture by speaking way is not merely an intellectual pro- time. In other words, what would it be (or singing) them aloud, and that the cess, but one that requires a more com- like to live in the state of realization de- practice may be as transformative and plete transformation of one’s being in scribed by the text? What would it be inspiring for you as it has been for me. the moment—a paradigm shift in how like to have the Word of God spoken I would like to offer one more invita- one experiences the world. through one’s own voice? tion as I conclude this writing—send However, when enacting scriptures, I have found myself gravitating to- me your poems! I would love not only sutras or spiritual poetry, this trans- ward these more spiritual themes (as to incorporate them into my practice, formation can also guide one toward well as naturalistic ones) in the poetry but also to publish them in Global Tea the truths realized by the writer of the I choose for my own practice, espe- Hut as part of a future Voices from the verse. This process shares elements cially when it accompanies tea. Just as Hut article. I will leave you with a few with the ancient Christian practice of there is certain music and certain aes- of my own—may we come to know lectio divina, or sacred reading. Lectio thetic themes that are more harmoni- one another’s minds through the shar- divina involves the reading of scripture ous with tea, there are certain themes, ing of tea and verse! slowly and vocally, repeating espe- lengths and styles of poetry and verse cially salient phrases more than once, that lend themselves better to being in- with an intention of being guided and terspersed with cups of tea. In my ex- changed by the text. It requires that perience, poems of a moderate length one approach the text as a teacher, and simplicity of language and theme with the student adopting an orien- work best, since they don’t stimulate tation of reverence and receptivity, as the intellect and are not so long that a

50 Voices from the Hut

流 Cup by cup 流 A frog croaks outside— I come to rest where I am Awaiting my guest for tea Verse by verse I light the charcoal I fly off to the mountain Essence of cliffs and rivers Whispering wind through the pines 流 I sit atop a moss-covered rock Mist dragons swirl o’er the lake In company of ancient hemlock Rising sun brightens my eyes Recite a few lines from old Han Shan Imagine those mountains long foregone. Amid elder trees and lofty peaks 流 Sapphire autumn sky, I find the serenity I seek Wisps of cotton cloud But my thoughts can’t help but bring to fore: Golden maple leaves, “There’s no place for hermits anymore.” Edges rusty brown Sun-warmed sea of grass, Morning Dew abounds 流 Footsteps down the path Bowl of boiled tea, Branches cracking underfoot— Tranquil air to ground Totally careless!

流 While the oak blushes At the autumn rain The unmoved cedar Meets it all the same 茶 流 Waiting for the wind 山 To start its twirling descent— 與 Crimson autumn leaf 詩 同 流 The hard-working squirrel Takes a break from hiding nuts— 與心 Scolds me from a branch 歌 唱 流 The airplane above Stifles the woodland chorus Of jays and thrushes 葉

流 Icy winter night— Moonlight from a cloudless sky Streams through my window 曲

51/ Voices from the Hut: The Songs of Mountains & Leaves

TeaWayfarer Each month, we introduce one of the Global Tea Hut members to you in order to help you get to know more people in this growing international community. It’s also to pay homage to the many manifestations that all this wonder- ful spirit and Tea are becoming as the Tea is drunk and becomes human. The energy of Tea fuels some great work in this world, and we are so honored to share glimpses of such beautiful people and their Tea. This month, we would like to introduce Lera Zujeva.

t started in childhood: My earliest memory of tea was of my mum drinking her tea and making me with I lemon, or with fresh strawberries in summer months. My mum has always been a huge tea lover, and always drank tea, without sugar or milk, just pure leaves, even though you couldn’t find great quality tea in the USSR. Drinking tea together in the kitchen with her was our way to connect. Even when I moved to London, she used to send me Chinese green teas from a newly opened local tea shop. So, I continued to drink tea, but again, it was just casual drinking and I didn’t think anything of it at that time. How crazy! London has many beautiful tea shops, but I was getting my tea from my mum from Lithuania! At some point around ten years ago my life was shattered. I was pregnant, single, with no money, no job, no hopes and no fu- ture prospects. Those two years were the hardest of my life. I had no idea where to move in life or what to do. I was completely lost. I didn’t want to go back to investment management, which I had been doing before all of that—a job that was well-paid but made me depressed. However, I had no idea what I could do instead. This all changed when I went to see a certain woman and she told me that working with tea would be perfect for me. She told me many interesting things, but when she mentioned tea, it felt as if my heart jumped with joy in my chest. I could not have missed this sign. There was such a strong openness and resonance to her words that I knew I had to follow up on them. Suddenly, there was hope. On returning home, I started reading everything I could find on tea: blogs, books, learning from the owner of a tea 茶人: Lera Zujeva, Lithuania/U.K. shop in London, traveling with her to China on a tea trip, then joining a group of crazy Russians for more traveling to tea regions Needless to say, my life was never the same again. Everything and visiting tea farmers. I was in love! that Global Tea Hut talked about had the same joyful resonance Coming back to London, I created a historical tea walk in my heart: Cha Dao, The Way of Tea. I became a member, around London, combining my love for tea and the city. I also discovered the late great Nick Dilks on the last resource page of started holding tea tastings and other events. It wasn’t an easy the magazine, reached out to him and went to see him in Bir- journey and I had to overcome a lot of fears around it—fear of mingham. That first tea ceremony in this tradition impacted me failure, of criticism, of being judged, of questions I don’t know in a way I cannot put into words. We drank tea for five hours. the answers to, of public speaking—so many I don’t think I can Nick told me stories about Tea Sage Hut and his life in Taiwan. list them all here... But it always felt that I was held and support- Sitting together with tea in this way, it felt like I was teleported to ed by Tea Herself. As if Her motherly love was gently pushing the magical land of tea and ancient sages and I felt I finally found me outside of my comfort zone towards those fears, so I could what I was searching for. There was a strong feeling of homecom- face and become free of them. I really felt that support from Her, ing. Like a long exhalation after a difficult day. and I did so many things that I had never had the courage to do This community has changed my relationship with Tea so before. And yet, something was missing. The depth that I could much. It has become my gateway to the heart, to the soul, to deep feel in Tea was not touched upon through tea tours or tea tast- connection with everything that life is and to so many friends. ings. I felt that tea is so much more than just culture, hobby or There has been a healing, a washing away of those layers of deep a beverage. I was always into meditation and spirituality, and I wounds and hurt that we all have within. However, it’s a process sensed that Tea is love, presence, connection and more. There (a long one) made with baby steps, which I am still making. (Or had to be a Way of Tea that connected us to that. So, I Googled maybe I am just a slow person!) But, most importantly, through “Tea Meditation” and Global Tea Hut popped up in the search Global Tea Hut I found my tea family that I love so much! My results. That was 2014. gratitude for that is immense!

53/ TeaWayfarer Inside the Hut

Coming Soon to Global Tea Hut Magazine

茶主题: Incense & Tea 茶主题:Yixing Masters 茶主题:Zen & Tea 茶主题:Tea & Food

As we all deal with the changes in the world, We are offering free tea for anyone who wants many of us are not able to sit in groups and drink tea to write for the annual Zen & Tea issue in February. or travel to China on Global Tea Hut trips, and we are We want to continue to invite you to participate in this all starved for hugs and community. Last month, our magazine, beyond just the Voices from the Hut section. Voices from the Hut section was all about several tea If you want to write about Zen lessons you discovered lovers’ solutions to this, using virtual sits to fill in for through tea or your musings on Zen in general, please the spaces and times we used to spend sharing tea with submit an article by the end of the month and we one another. We would like to continue to support these would be honored to send you some great tea in trade. efforts in any way we can. Let us know if we can help in We hope these calls inspire the writers out there to put any way and stay creative and positive! brush to paper!

We are excited to launch some tea books on our website, including some of the projects that Wu De worked on before Global Tea Hut. We have some great puerh, tetsubin and ginbin books as well! Center News We continue to look at properties. We are moving more towards looking at land these days Amazing teas continue to roll in from friends. and then slowly building up Light Meets Life at We have two very special teas now from Auntie Ai, our own pace and with the architecture and de- whom you can read about in past issues: Mountain sign that we need for our Center right from the Spring and Daughter of the Forest. start. There are complicated zoning laws here, but we are working around them

We plan to host two more courses in the next We hope you stay excited for Light Meets year, one on the “Seven Genres of Tea” and a special Life. We want to involve you in the planning long, deep-dive course into puerh tea. These will be of what we hope you feel is your Center. The nerdy courses to learn lots of information about the more form Light Meets Life takes, the more real teas we love, hopefully increasing appreciation. it becomes. Please contact us with ideas about what you envision for the property and for the experience at ten-day courses. Perhaps you have an idea for a type of course you would like to see when we open. Please share your ideas with us. We hope to create a whole new calendar and December Affirmation curriculum for Light Meets Life. And it is your I am what I do Center, after all!

Do I invest myself in my work with joy We continue to offer day visits should any and skill? Am I passing time or is my being of you find yourself in Taiwan. As restrictions lift, Taiwan may be a safe destination for those wrapped up in time? I am what I do and of you looking to travel this year. Stay safe and leave a mark of joy and passionate skill. sound, with our prayers. www.globalteahut.org GLOBAL EA HUT The most devoted to skill tea magazine in the world! Tea & Tao Magazine Sharing rare organic teas, a magazine full of tea his- tory, lore, translations, processing techniques and heritage, as well as the spiritual aspects of Cha Dao. And through it all, we make friends with fellow tea lovers from around the world.