山 "Mountain Wind" Sheng Puerh 之 Water, the "Mother of Tea" 風 GL BAL TEA HUT Tea & Tao Magazine Contentsissue 42 / July 2015

國際茶亭 Tea & Tao Magazine Global Tea HutJuly 2015

山 "Mountain Wind" Sheng Puerh 之 Water, the "Mother of Tea" 風 GL BAL TEA HUT Tea & Tao Magazine ContentsIssue 42 / July 2015

Mountain Wind Continuing our journey into better quality tea this year, July's tea is one of the best we've ever sent you! And nothing improves a bowl Love is or cup of tea more than the water it is steeped in. We've had many requests this last year to amalgamate some of the articles we've writ- Changing the world ten over the years. Here you'll find a well of information on water, and all in one place! Bowl by bowl

Features 09 WATER, THE MOTHER OF TEA 17 FETCHING SACRED WATERS 21 WATER IS THE JOURNEY 27 WATER FOR TEA 3 21 31 VAST WATERS Regulars 03 TEA OF THE MONTH Spring 2015 "Mountain Wind" Maocha Da Hu Sai, Lincang, Yunnan 15 GONGFU TEA TIPS 39 VOICES FROM THE HUT Falling Off the Tea Wagon by Mike Baas 41 TEA WAYFARER 17 Rich Allum, UK *Unless otherwise stated, photography was created by the genius of Max Raphael © 2015 by Global Tea Hut

No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without prior written permission from the copyright owner. Letter from the Editor n July, we pass into the second half of the year and into the heart of summer. It’s a great time for outdoor tea, including sun tea. We love putting some leaves in a jar for two hours when the sun is Ibrightest and then chilling the liquor in the fridge. We’ve worked out a way to serve iced sun tea roadside by putting it into a kama and ladling it into bowls like we usually do with boiled tea. We even put blue paper flames under the kama, which furthers the cooling sensation of the tea. July is a great time for hot tea, as well. In traditional medicine, it is thought to be better to have hot bever- ages when the weather is hot, as opposed to shocking the system with iced drinks. And there are plenty of teas that are cooling in nature, like most greens, whites, yellow teas and our personal favorite, which we are send- ing you this month, fresh and green sheng puerh. One of the highlights of our year here at the Hut is tasting the fresh maocha (rough tea) to choose our annual Light Meets Life cakes. Sometimes we find some gems, like this month’s gorgeous tea. There is nothing like a few leaves of fresh sheng puerh in a bowl on a sunny afternoon! Harmony through alchemy has always been central to the aesthetics and philosophy of tea culture, whether clearly expressed by ancient Daoist mendicants, or left unstated, yet recognized by the modern tea drinker who intuitively knows when a tea set functions well, when a tea is brewed properly, or when something in the process is off. The mixing and blending of figurative and phy and spirituality—from Daoism to Buddhism, material elements in tea truly is alchemical—both exter- feng shui, medicine and even tea. Lu Yu himself nally in the way the leaf, water, fire and teaware com- inscribed symbols representing the wu shing on all of bine to form the liquor; and internally in the way we his teaware, and spoke of the way they all combined flu- use the tea session to create peace, quiet and a stillness ently in the brewing of tea. that inspires dialogue with Nature and the Dao. And Of the five elements, the most fundamental is water. harmony has always been the guiding principle of these Water is the essence of tea. More of what is in the bowl processes, for it is the harmony of a tea set that makes or cup is water. This issue, we’ve gathered together years it beautiful and functional, the harmony of a tearoom of water articles to explore the vast waters that flow which inspires relaxation, and even the harmony of through our pots. The water we prepare for tea was in a the leaf, water and teaware which combines to make cloud just weeks ago, connecting us to the Great Nature the best liquor. In the exploration of tea and our own that surrounds us all. Water for tea can be understood development towards mastery, harmony is the ideal that in terms of source, storage and preparation. The last we must seek out, just as masters past and present have of these is really about the fire element, which we will always done. The best teas are those which are brewed cover in our next issue this August. Both of these ele- in a place where all the elements are in harmony with mental issues are amongst the most asked questions one another. you have sent us this last year. We hope that you enjoy Since ancient times Chinese sages and seers have studying the beginning of tea preparation, with water separated the material world into five elements called and heat, and more importantly that these articles influ- “wu shing (五行)”: wood, earth, water, fire, and metal. ence your ability to make finer tea! These principal elements are extremely complicated, influencing all aspects of Chinese culture, philoso- Wu De 2 Tea of the Month

Spring 2015 "Mountain Wind"

-May 2015- Sheng Puerh, Maocha -July 2015-

ne of the greatest joys of a tree’s ecological relationship to the sometimes blended with teas from tea lover is drinking fresh soil, mountain and weather, and the other regions. In modern times, this O maocha in the warmth of trees will eventually die from such is done at factories rather than at summer. It is like a return of spring, farming. the mountain where the tea is har- a breeze that rises from under your The harvested leaves are with- vested/produced, but traditionally arms and sweeps you off your feet, ered, indoors and out, fried to kill the compression and finishing was carrying you past the flowing glacial green enzymes and arrest oxida- also done on the mountain, using rivers South of the Clouds to the feet tion, rolled and then sun-dried. The the same water to steam the tea into of the great Himalayas. The vibrant two identifying features of puerh cake form as the leaves drank when energy of the ancient trees there production are the frying and the they were a part of the old trees, are like Zen retreats in caves, each sun-drying. The frying of sheng which is obviously ideal. This also with a lifetime’s worth of unfolding puerh is done at a lower tempera- means that as it is being compressed sun, moon and star shine, river and ture and for a shorter time than it will be exposed to its native bac- mountain, wind and weather. For other kinds of tea. This leaves some teria. such a journey, you’ll need a guide. of the bitter, astringent enzymes Most varieties of tea include A few leaves of bright maocha in a alive and active, which aids in the all the same stages of processing as bowl always lead our way into the fermentation of the tea over time. puerh, though unlike puerh, the warmer Taiwan weather. In drinking The sun-drying also helps activate final processing often ends there and through our samples of puerh for the the fermentation, exposing it to the the loose-leaf tea is then packaged year, there is the added joy of select- bacteria that will help in that pro- right at the farm. (Some oolongs ing the tea we want to press for this cess. In fact, the relationship that were traditionally finished at shops, year’s Light Meets Life cakes, which puerh has to microbial life is one of as well. The shop owners would do is an exciting process for guests and the main characteristics that define the final roasting to suit their tastes.) residents at the Hut. this genre of tea. At this point, the Puerh, on the other hand, almost Sheng puerh made from old trees tea is called “rough tea (maocha, always travels to a factory for final is typically only harvested in the 毛茶)”, which means that it is processing: compression into cakes spring, with the occasional buds in essentially unfinished. All puerh tea if it is raw, sheng puerh or piling autumn as well. Old trees need to be begins with maocha. These processed and then compression if it is ripe, left to their own devices to produce leaves leave the mountain farm to be shou puerh. living tea. Using fertilizers or hor- sold directly to factories small and Some varieties of puerh are also mones to increase production will large, or independently at market. destined to become loose leaf. At the upset the natural equilibrium of the Such tea is then pressed into cakes, start, that means that they remain

3 "Mountain Wind"

Da Hu Sai, Lincang, Yunnan

Sheng Puerh, Maocha

Wa Aboriginal Tribe

~2000 Meters Tea of the Month

150 km

* Our Tea of the Month

maocha, but once they are aged, Puerh processing is a very old one region being brought to another they are technically no longer and simple methodology. Different and sold under false pretenses. This “rough tea”. So an aged, loose-leaf genres of tea have different mea- means that you have to have some puerh shouldn’t really be called sures of quality based on a ratio of experience tasting teas, knowing if “maocha”. raw material to processing skill. it is organic or not, young or old- Traditionally, these loose teas Cliff Tea, like the one we sent last growth and from which region (at were the ones that were grown at month, for example, is measured at least relatively). It also helps to have smaller farms that didn’t have con- least as much in the processing as trusted sources like we do at the tracts with any factory—often from it is in the trees/leaves. But puerh Hut. so-called “Border Regions” where is different. With puerh, the qual- Nowadays, there is also a lot Yunnan meets Laos, Vietnam or ity is much more in the trees/leaves, of confusion about blended versus Myanmar. Such teas were then sold with tea from older trees having single-region tea, as well as what at market, traded between farmers more breadth, wisdom and medici- defines “old-growth” puerh. It is or bought and stored by collectors. nal juju. The tea's mountain, village good to have some clarity on these You can’t be certain, however, that and the age of the trees will all play issues, at least in terms of what we a loose-leaf puerh is a Border Tea, as a large role in the price and quality are writing about in the pages of the big factories also packaged and of a puerh. Because of that, there is Global Tea Hut. As for the first sold some of their teas loose, though a lot of confusion and dishonesty issue, there are great blended teas not as much as compressed tea. surrounding regions and age of trees from the Masterpiece (1949-1972), Although some of the tea that was in the puerh market, with young, Chi Tze (1972-1998) and Newborn sold loose was fine quality, most of it plantation-tree tea (tai di cha, (1998-present) eras of puerh. Some- was considered inferior. 台地茶) being mixed into old- times, teas from different regions, growth raw material, or tea from or even the same region, enhance

5/ Mountain Wind Maocha Characteristics of Living Tea

Since we talk so much about living tea in these pages, 5. Therelationship between the farmer and trees is one it is always worth referencing for the newcomers. And of respect and reverence. Within the character for tea those of you that have been in the Hut, reading with us is the radical ‘Man’, as Tea is a relationship between for a short time or long, this can serve as a refresher: Nature and Man.

1. Living tea is seed-propagated, as opposed to cut- 6. No irrigation or fertilizer of any kind (even organic tings. fertilizer). This allows the trees to be independent, developing strong and deep roots and connecting to the 2. The tea trees have room to grow—upwards to pro- energy of the mountain. duce large crowns, and between trees, allowing the plants to organize themselves. Key to Living Tea: seed-propagated, room to grow, bio- 3. Living tea is grown in full biodiversity, surrounded diversity, no agrochemicals, relationship, no irrigation by natural ecology. or fertilizer 4. Living tea is, of course, grown without the use of any agrochemicals (the Terrible Trio: pesticides, her- bicides or chemical fertilizers).

each other beautifully. All teas are at least one hundred years old. We drinking cakes and maocha, we technically blends, since different think that when you start talking thought that sharing a clean, chem- sides of the same tree will produce in centuries, it’s definitely “old- ical-free tea from a known source different leaves, let alone different growth”. and region, and from old-growth parts of the same forest. Still, there When drinking fresh-from-the- trees, would be helpful to your is something to be said for single-re- farm maocha, there are many crite- journey through the amazing world gion puerh, since that was the way ria for finding the right tea to make of puerh. Such bright tea as this that all puerh tea was traditionally into cakes: you can drink with an month’s can therefore be so much produced. All the teas from the eye towards aging the tea (in which more than enjoyment; it can also be Antique Era (pre-1949) were sin- case you will have to have a lot of the measure of a great young puerh. gle region. The terroir of a place, experience drinking aged and aging As we were searching for this year’s including the culture of how to teas at various stages), learning sheng Light Meets Life cake, we had process the tea will then be homo- about regions, or creating cakes that it narrowed down to three choices. geneous. This includes the genetic can be enjoyed young. The best of This month’s tea, called “Mountain heritage of the trees, the climate and teas will be great when young, mid- Wind”, was the runner-up this year. soil, the microbial environment so dle-aged and vintage. (You will have to wait a bit to learn important to the tea’s fermentation, more about the wonderful cake we and ideally also the spiritual/cultural are pressing right now.) It is, none- rituals that surround harvest and Tea of the Month theless, a wonderful tea in its own production. As for what we mean right. When we learned that we when we call a puerh “old-growth”, Since many of you will want to could get a large enough quantity for us it means that the tea leaves explore sheng puerh on your own, of the maocha to send to you all, we were harvested from trees that are were thrilled.

6 Tea of the Month

This tea is from the village of based more on a feeling, a connec- a fast transformation that leaves a Da Hu Sai in Lincang. The leaves tion and affinity to Tea and Her sweet aftertaste in the mouth. Such are harvested from 1-to 200-hun- spirit than on any linear proof— a flavor profile is often considered dred-year-old trees, which means take it or leave it… The five moun- the ideal in young puerh—both for it is on the younger side of what we tains all Tea originated from are: drinking now and for aging. The Yin call “old-growth" puerh. The trees energy is so full and brisk that it is are all chemical-free, grown natu- 1. Ming Feng (鳴風) on the verge of changing to Yang, rally in forest gardens with very little 2. Mang Fei (忙肺) like a woman late in her pregnancy, human intervention, which means 3. Mei Zi Qing (梅子菁) a raincloud about to burst, or that that the tea is vibrant and healthy 4. Wu Jia Zhai (武家寨) dark time just before the dawn. “living tea”. 5. Da Xue Shan (大雪山) We find the energy very uplifting, The Lincang region is the north- cooling and yet so very Yin that we ernmost of the three major tea areas There are many other tea-grow- thought “Mountain Wind” to be the in Yunnan. It is also the birthplace ing regions in Lincang, like the now perfect name for this month’s tea. of all tea. The forests there have the famous Bing Dao. Tea from this We hope you find the perfect sum- oldest trees, and deepest roots in area has only blessed the market in mer retreat to enjoy this amazing Cha Dao. There is some disagree- modern times, though the aborigi- spring tea, sharing the spirit of the ment amongst scholars as to the nals have been drinking this tea for ancient forests of Yunnan with those origin of tea, but in traveling to the millennia. The tea here is strong and you love. three major areas of Yunnan, we deep, with sun, moon, mountain have found that the Lincang region and air pouring through it. is the home of all Tea. We especially The Da Hu Sai village tea is feel this in the “Five Mountains”. strong but Yin. The liquor is thick, Our understanding, however, is with astringency and bitterness, but

7/ Mountain Wind Maocha Leaves like feathers in an old bowl The swirling waters stir A Himalayan wind 山 That rises from under the arms Carrying away all but leaf-wings A silver spirit of the forest I now roll and billow over the trees Sometimes down to the forest floor 之 Twirling in ribbons around the plants and animals Everything pauses to look up at me I ’m an honored guest And though we’ve broken our promises And betrayed them all There is still hope in silver spirit love 風 —Wu De

Brewing Tips for Mountain Wind

ountain Wind is the most quintessential of that way. Such a view can extend to the food we eat M all leaf-in-the-bowl teas, so we wouldn’t want and the water we drink. As you enjoy this month’s tea, to suggest brewing it any other way! Even if you and read all about water as an element in the alchemy do decide to brew some of this tea gongfu or in a of tea, cultivate a greater reverence for water, which side-handle, please do yourself a favor and put a few is a fundamental part of your body and the bodies of leaves in a bowl. The summer is a great time to head those you love. In that way, we become more grateful outdoors for a session in Nature, and with such a for the water and tea we have, learning to celebrate cooling tea as company you will be rewarded with an the simple joys of being alive in this world. amazing experience. Be sure to surround this month’s tea with a bit This tea will be more easily influenced by the more reverence, as it has traveled long and far from water that you choose, as it is lighter, greener and the source of all Tea to be with you. A bowl of fresh more Yin. For that reason, you may want to save maocha on a summer afternoon is one of the great- the extra-special spring water you have for a session est joys a tea lover can know, especially when the tea of Mountain Wind. Reading through this month’s is from old-growth trees. These amazing leaves carry issue, you will learn a lot about water for tea, much great energy from old mountain forests—an energy of which will help you to pair the best water with that rises from under you like the winds rolling down this month’s tea. If you can, hike to a local spring the Himalayas. Watching these amazing, juicy leaves and fetch some water for yourself. The added energy open in some fresh water you gathered yourself, feel- put into preparing this tea well will reward you with ing the vibrant, airy, feminine Qi rise from under a transformative brew. This month’s tea is truly med- your arms in cooling billows and you may find your- icine, and it is important that we begin to see our tea self in another place... Mother of Tea

茶 Water 之 The Mother of Tea 母 -Wu De And so we begin our exploration of water as an element in the alchemy of tea. There is no simpler, more affordable way to improve your tea than better water. It is, after all, most of what's in the bowl. But there is more in water than just better tea. There are also metaphors for living skillfully, appreciation for the source of all life on this planet, as well as a need to address the effects our civilization is having on water.

here is no easier, simpler way The ancient fascination with see why Chajin have always sought to improve your tea or your water, especially by Tea mystics, out magical waters to compliment T life than water. Water is the hasn’t gone from the world. The their tea, and how more attention to medium of Tea, as it is the medium Japanese water magician, Masaru the water you drink, and the energy of life. Since ancient times it has been Emoto, published his seminal work, structure of it, is a healing shift. known as the “Mother of Tea”. Like Hidden Messages in Water changing There is an old Chinese saying Tea, water is incredibly sensitive, tak- forever the way we heal with water. that a great tea is ruined by poor ing the shape of whatever container In his experiments, he photographs water, but an average tea can be it is placed in, adapting and flowing water crystals that are flash-frozen. made great with special water. It’s a with the contours of the land, and He compares crystals from healing shame that we have deprived our- consequently it has always been a tre- springs and polluted waters, as well selves of the great variety of water mendously important Daoist sym- as the differences between water that that was once available to tea lovers. bol. In fact, the Dao itself is often was exposed to love and joy versus In ancient times, water was divided called the "Watercourse Way.” Water that exposed to hatred; and water into Heaven and Earth, and they always finds the easiest route, flow- exposed to sounds, words and music tried many kinds of water with cer- ing through, under, over or around as well. The positive waters form tain teas: water from snow or rain, obstacles effortlessly. It also always crystals that are beautiful and sym- and even snow melted from certain seeks the lowest place, teaching us metrical, whereas the negative crys- locations or times, like the first snow the power of humility. When we put tals are discordant and ugly. Half the to gather on the lower branches of ourselves beneath the lessons we wish earth is water; and the human body a plum tree. And from the Earth, to learn, they flow into us. itself is 50 to 70% water. It is easy to they took water from certain springs

9 and streams, or even rivulets in the puerh that told me tales of its past, than the fact that we have no more center of great rivers, like the famed reminding us both of a cleaner, water and can’t even drink that “Tiger’s Eye” that once rotated brighter Earth that could be again, if which falls from the sky? Imagine if in the center of the Yellow River we but change our ways... you set up a stall two hundred years and was renowned for its ability to ago trying to sell bottled water— enhance a certain kind of green tea. you’d be thought mad! Even my Tea sages carried magical waters in Source grandfather’s generation thought the gourds, stored them in stone urns switch to bottled water was insane. and went to amazing lengths to ful- The source of your water is par- And considering that we are water, fill the alchemy of Tea. amount. Since Sky/Heaven water is its sickness is our sickness. I sometimes imagine myself by pretty much out of the question, we Traditionally, Earth water was some ancient spring, brewing up are left to find healing Earth waters. divided into: spring, stream and the Elixir of Life with its crystal There may still be some places where well. And they were generally waters; or inside a hut melting snow snow or rain could be used for tea. ranked in that order qualitatively. from the highest peaks to steep my If you find yourself in such a place, However, relying too much on Ming old-growth puerh from the lowest be sure to experiment, and raise Dynasty water notes betrays the true jungles—bringing Sky and Earth a cup for us all. For the rest of us, spirit of Tea, which is experiential together through my human efforts. though, water is mostly going to be and present. The world has moved Such poetic visions transport me to about finding good Earthly sources. on. It is interesting to read about other times more akin to the mag- And could there be a more poignant the water/tea combinations of past ical spirit of Tea. Perhaps it was a symptom of the modern sickness ages, but we must focus on the tea

10 Tea Travels Mother of Tea in front of us, and how to improve it. All the books and scholarly notes, translations and definitions won’t make a better cup of tea. In fact, they can sometimes get in the way. It is nice to fly on the poetic visions of Tang Dynasty tea, but apply- ing the water wisdom of that age to this one is foolish, and unrealis- tic. They had different tea, different water and a very different alchemy than we do. Nowadays, there are definitely wells that are better than springs, and springs that are better than wells. Perhaps even back then there were such exceptions. It’s hard to say without drinking their tea. In general it’s also dangerous to think that all X’s are better than all Y’s, as Nature always provides plenty of exceptions. It is not as if the old tea masters compared every single well to every single spring. I don’t think this was their point anyway; rather, they were suggesting that in general spring water is better than well water because of the minerals, altitude and the fact that the water flows a bit, and that movement is important. Still, this is a generaliza- tion, not a law. Without experiential wisdom, all the quoting won’t improve your water or tea. There are some general principals we can use to navigate our exploration for good water. For example, it is always better if you can gather water yourself from Nature, rather commitment to gather water once for the role it plays as medium to than buying it in a bottle. The act a week is also making a promise to our medicine. In the end, the water of fetching water puts a bit of your hike in Nature once a week. And a is the greater portion of the medi- energy into your tea. It makes it good hike is healthy in its own way. cine anyway. real, and demands respect. Every One day, as I was midway up those Pay attention to the differences week we hike into the mountains to stairs, I realized just how much this in your water. Don’t just read that gather the week’s water for the cen- trip had affected me, my outlook spring water is better than well ter. This ritual is transcendent, and and my way of being. water. Instead, gather water from a the tea on that day is always some If you are unable to gather water well and, if possible, from a spring of the best, lit up with the morn- from Nature, try to put a bit of your and then taste them side by side. ing’s stroll through the mountains energy into the act of getting water Use them for different teas. The best and the love for our favorite water. in other ways. You could walk to the water for one kind of tea may not Guests are always able to taste the store rather than driving, for exam- necessarily be the best for another. difference drinking such tea with ple—filling your water with inten- The tea mystics of the dynasties fresh spring water. tion and power, rather than viewing were out experimenting with differ- Walking up those stairs this last it as a means to an end. We should ent water and tea combinations, so decade has changed more than just learn to respect our water as much why should we do any less? Sure, we my water for tea; it has also trans- as we respect Tea, and feel grateful have less variety to choose from, but formed me. In the end, making a

11/ Water, The Mother of Tea The view from Celestial Mountain, where all the Hut's water comes from each and every week.

that doesn’t mean we shouldn’t try world. It is deeper and richer than your thirst deeply. After hiking up to find the best of what is available water from the same spring gathered the many hundreds of steps on a hot to us. in the afternoon or evening. morning, we are often sweating and In general, waters that move a bit When tasting different waters, thirsty. Even a single, small metal are ideal, but you don’t want water we look for water that is smooth cup of this spring water completely that is crashing, expending its Qi. and rich. Pay attention to texture in quenches the thirst and penetrates The water should not be too still your mouth. Roll it around, with- deeply into every part of the body. either. It is also helpful if there are out slurping or aerating it. Good To really test a water, try it with a some minerals in the water—too water feels silky and smooth, as if tea that you are incredibly familiar little and it will seem flat, too much the atoms are together and aligned. with. In this way, you will surely and it will be heavy and cloudy, After you swallow, is there a pinch find a water that is ideal for you. leaving residue behind on your in your throat? No? Well, good teaware and a flavor in your tea. water slides down comfortably. It Also, pay attention to the differences also coats your mouth and throat, Storage between water drawn at different lingering for a long time. How long times of day. There is an amazing can you feel the water throughout The second way to improve our quality to dawn water, as it is full your mouth after you have swal- water and tea is storage. This is yet of the Yang energy of an awakening lowed it? Great water also quenches another way to develop respect for

12 Tea Travels Mother of Tea Tea, further ingraining it into our to your tea, inviting it to come and this Earth, in you and I. Water flows life, as we begin to live a life of Tea. enhance your session. You will soon through these global cycles—Sky Tea fills us and permeates our lives. see a difference in your tea and life and Earth, rain and river—to our It becomes a part of all that we do in by respecting water in this way. very kettles, then through our pots this way. and into us. As this stream of water Your water storage jar need not flows by our tea, do you notice how be anything fancy, just a simple The Mother of All Life effortlessly these leaves join its cur- glazed urn. If you are unsure about rents? The tea so naturally falls into the quality, use something glazed. Water is half our Earth. It is so the stream of hot water, going with Unglazed clay can really influence intimately connected to this life we its flow on its way to us. We should the water dramatically. live. It is not just a part of us, but also live like this. We should also Water should be stored similarly is us—fundamentally. Honor and make tea like this, so that we too are to tea, away from sunlight and in a respect water, not just as the Mother just another eddy in the stream. place where the temperature stays of Tea, but also as the flow of your Rikyu often said, “Imagine your cool and constant. This is why plas- life, from rain and sky to mountains life without tea and if it is any dif- tic bottles are not ideal. Plastic is and ocean. Change flows like water. ferent, you have yet to understand an unstable molecule and therefore Water moves the way the Dao does, tea.” This deep Zen wisdom is about breaks down into the water. It also and so we can learn about Infinity recognizing that Tea is a voice of allows light to enter, causing tem- watching from the bank of a river. Spirit and Nature. We shouldn’t be perature fluctuations throughout the distracted by the form. Tea is not a day. Storing your water in a jar will substance; it is a heart. There is no greatly improve the quality of your Water is half our Earth. It better way to actualize that wisdom tea. is so intimately connected than drinking just hot water. My Always scoop from the top with to this life we live. It is not master asked us to brew only water a pitcher or hishaku (ladle). When for three months and three days. He water is still, the lightest water rises just a part of us, but is often said that when you can serve to the top. That water is ideal for us—fundamentally. Honor hot water to guests and they feel tea, with more Qi and breadth. We and respect water, not just as if they have drunk tea, you will often give the very bottom water to as the Mother of Tea, but know mastery is near. “If you can’t the plants at the center. Try putting drink and understand water, you water in a pitcher to rest and then also as the flow of your life, can’t advance in gongfu tea,” Mas- drink from the top, middle and bot- from rain and sky to moun- ter Lin often says. By just drinking tom. I think you’ll be able to tell the tains and ocean. water, we learn to recognize that difference. water does actually have structure, Try to honor and respect your and the influences affect that struc- water the way you do Tea, as med- Our tea is dry, unmoving and ture in ways that benefit tea prepa- icine. As we mentioned earlier, brittle leaves. It is the water and ration—both in the mouthfeel and Mr. Emoto in Japan did experi- heat that awaken it and bring it to in the way the tea is taken into our ments photographing water crystals life. The water begins the flow of a beings. exposed to prayers and emotions, as tea session. Use the time while your This month, try having a ses- well as music. Every time we fill a water boils the way all the tea sages, sion, alone or with friends, drinking kettle of water at the center, we first past and present, have used such only water. Use a pot or just bowls, pause before the urn and put some time: for meditation and contem- or even gongfu, doing everything loving-kindness (metta) into it. We plation. Wait for the “wind to sough you would ordinarily, only with- all know that our mother’s food is the pines”, which is what they called out the tea leaves. In this way, you better than the food at a restaurant, the sound the boiling kettle makes, will develop a greater respect for because of the love she puts into it. signaling the beginning of Tea’s just how much water works in and Why should water be any different? movement. through all the tea you prepare. In fact, water is even more sensi- This very water we drink has tive than food. Fill your water with traveled through millions of other gratitude. This water will become human bodies, and we now find 50 to 70% of your body after you ourselves drinking Genghis Khan, drink it. It sustains you and gives as well as all the Tea sages that have you life. Ask it to fulfill and bring ever been. Drink of the amazing out the best in your tea. Introduce it spring water, for it is still here on

13/ Water, The Mother of Tea

Gongfu Tea Tips 一 Stay with The Tea 心 -Wu De

Now and then, it is important to return to the 一 basics. This is the last in our series on the Five Basics of Tea Brewing. Let us all use this review to refine our understanding of tea preparation and 意 learn new and better aspects of gongfu.

ver the last four issues, one reason I have seen for teaware ing. The most important reason for we’ve discussed the Five getting knocked over and/or bro- using the off-hand to hold the ket- O Basics of Tea Brewing in ken is due to reaching across the tle, though, has to do with fluency. great detail, renewing parts of them table with the opposite hand, which Smoothness and fluency in brew- each issue to keep them fresh, and to leaves the teapot in a blind spot that ing are the most relevant factors of continue practicing them. Remem- you can easily hit when you return gongfu tea, which is why this basic ber, advanced techniques are basic to an upright posture. is the one that is most applicable techniques mastered. We can’t repeat Then we talked about all the cir- to a gongfu brewing methodology. that enough. It is a mistake to think cular movements in tea brewing, When you use the off-hand to han- that the master has grown out of the and there are many, like filling the dle the kettle there is much greater basics. Many people think that the pot with water or pouring the tea fluency. You can pick up the kettle amazing concert pianist just showed into the cups, etc. All of the circular with the off-hand and remove the up and performed, living the easy movements done with the left hand lid from the pot with the strong life. But most master musicians prac- should be clockwise, and with the hand. Then you fill the pot and at tice hours a day, and often scales are right hand, counter-clockwise. An the instant the off-hand is return- included in that practice. Without easier way to remember this is that ing the kettle, the strong hand has strong roots, a tree will never grow the circular movements are towards already lifted the pot to start pour- tall. In this final month of the basics, the center. This is to do with the ing into the cups. This is much review each one and take note of the ergonomics of our body and the smoother and without hesitation. It ways you’ve grown over time, as well natural energy flow from our center is all one movement, in other words. as the areas you could still improve. to our wrists/hands. Last month we turned to the So far, we’ve talked about sepa- The third Basic of Tea Brewing fourth Basic of Tea Brewing, and rating the tea table down the middle is to do with the kettle: always put in doing so took our list inwards: and doing everything on the right the kettle on the off-hand side and Never, ever, ever, ever, ever, ever, side with the right hand and vice use the off-hand to handle the ket- ever, ever, ever, ever, ever pick up the versa. This helps us stay balanced, tle. This means that if you are right- kettle until your heart is still. (That’s front and center, which is very handed, the kettle should be on right, ten ‘evers’!) The time it takes important energetically. It is also your left side, and that you should the water to boil has always been a rude in Asian cultures to turn one’s always use your left hand to pour time for meditation. In traditional back on guests. The most import- water. If you are left-handed, then times, Chajin called the sound boil- ant aspect of this principle, though, the kettle goes on the other side. ing water makes “the wind sough- is that it protects our teaware. In There are many reasons why this is ing the pines”. If you use a metal decades of tea brewing, the number an important basic of all tea brew- kettle, you may also share in this

15 sentiment. Nothing will improve Even businessmen discussing deals brewing. This doesn’t matter in a your tea brewing more than a still or scholar-artists debating the merits silent session. (Or does it? What heart, a heart free from obstructions. of a particular poem would pause in about internal dialogue?) But in And if you are talking, out loud or their conversations to pour their tea. those where we are connecting to in your mind, nothing with mas- This also inspires better listening, others through heartfelt conversa- tery, quietude or grace will follow. which means better conversations. tion, relaxed dialogue, etc. you will Instead, you may leave a trail of bro- Only when the cups or bowls find that over time these pauses are ken teaware behind you. In order to have been handed out to all your not awkward, but desirable. If the achieve mastery of gongfu tea, con- guests can you withdraw your atten- conversation drifts into topics that centration and focus will be needed. tion from the process. The mas- promote a loss of presence, you, This month we turn to the last ter brewer becomes the brewing, as the host, can change the topic of the Five Basics of Tea Brew- as with any other art. In order to back to awakening things. And you ing: Stay with the tea. Quieting the become the process, you will have always have the perfect subject to mind while the water is boiling, and to completely immerse yourself in discuss: the tea! Bring the guests finding the Stillness within before it. The shogun Hideyoshi compli- back to the tea. Ask them about its raising the kettle and initiating the mented the great tea master Rikyu, flavor or aroma. Ask them about the brewing process is important, but it saying that when he prepared tea bowl or cup. Invite them to notice would all be lost if you start chatting he was like the greatest of samu- the simple wonders in this moment, immediately after picking the kettle rai warriors in a martial contest: here and now. Invite them to be up. This last principal is about put- there is nowhere to penetrate. His present. ting all your attention, concentra- concentration was so complete, in To be with the tea from the rais- tion and one-pointedness of mind other words, that there was no pos- ing of the kettle to the distribution (samadhi) into the brewing process. sibility of disturbance. I have seen a of the cups or bowls, completely All your attention, heart and focus fly land on a master while brewing, focused and absorbed in what you should be on the pouring, steeping, and watched with amazement as the are doing will improve your tea, not decanting and serving the tea to process went on totally undisturbed. to mention bring a mindfulness to the guests. Not a drop of attention My favorite picture of my master the art of tea that promotes cultiva- should be spilled—by distracting shows him at peace while some tea tion, discipline—gongfu! thoughts, conversations, etc. Tradi- steeps, though he is surrounded by As usual, we are excited tionally, it was thought to be rude in dozens of noisy guests taking photos to hear about your insights: Chinese culture to talk while pour- and talking. Stay with the tea. [email protected] ing the tea, as the mind of those For some time, this will mean words would then be in the cup. that you can’t talk during the actual

16 Mother of Tea

取 Fetching 聖 Sacred Waters -Shen Su

水 There is a saying in our tradition that "Behind every tea master is a cha tong (tea servant)." This has two meanings: The obvious one is that the master cannot prepare tea for guests without an assistant(s) to help with the water. The second important meaning of this old saying is that the master was once herself a cha tong, serving as an apprentice to her own master. You can learn a lot fetching water for tea.

he last drop glides off the our lips. If it’s fine tea—and it is— the doorway. The beaded curtain silver-tipped spout and fills sweetness sails back on our breath, sways like a heavy cape in my care- T the side handle teapot. The after first coating the mouth, then ful wake. The path before me now: iron kettle stands empty. Steam is effortlessly rolling down the back of an arching mosaic of simple wooden rising, tea infusing, fire-bound coals the throat like morning dew down a steps embedded in a sea of white basking in the brazier. In the Main curved blade of spring grass. Aware- rocks. I step dutifully onto the Tea Hall, sunset orange themes the ness increases. The breath becomes wooden path leading to the medi- decor: quiet, dim, and gentle on the more noticeable. The air is still and tation hall. I hold the iron kettle in eyes. Purple tea, our Evening Sky; through that stillness the iron kettle my left hand as I touch foot onto jarred tea: our sacred sand; steeping gestures in my direction. A simple tatami mats. The room is clean and tea: our ebbing and flowing ocean. exchange is made. Bowl tea is set shaded, refined and simple. Here, It’s late morning. We sit around the before each guest and it’s time for me in this spiritual chamber, this place table in silent repose. Silent as we to fetch water... of purity, this sanctity, a few major sleep, as we meditate, as we drink tea. Wherever I go, there I am: from players reside: First and foremost, Outside, the city bombs with noise, the Main Tea Hall to the Zen Tem- Lord Buddha on the altar, always but we make room for the space in ple—two great traditions manifest providing us the opportunity to take which no sound exists. Shoulders in adjacent rooms. The distance is refuge in and bow to our Higher draw down, gently, hands join near short but the energy shift is great as Self. And in the opposite corner, the hara, and eyelids glide slowly like soon as I pass from room to room, we find our water, stored in the silk over polished marble. The faint- a movement marked by the gentle womb of an Yixing, purple-sand est smile, often visibly without, wets sound of tinkling beads that drape jar. Inside, there’s a reef of crystals,

17 charcoal, a broken teapot and other which permeates this space if not Its handle is cut of bamboo, nodes water-enhancing materials. By its the receptive medium of water? roughly spaced every half inch; side I kneel, moving with the center Immediately, I thank the its head is a gourd the shape of an of my body. I relax the kettle from water. Hands still clasping the urn, exaggerated pear; its belly is coarsely my hand. I clasp both hands on the through the pores I pour my heart. shattered revealing the womb in bosom of the jar, close my eyes, and Sometimes I feel an ocean delicately which the water will enter. This ladle breathe… nudging the inside walls of the jar. hangs not from some simple hook, We meditate here. We take a Other times, a placid pond in a but from a jagged curving branch seated position, close our eyes, and wild forest. I might sit there for ten jutting out from the wall. I love observe the breath. We sit for the or twenty seconds before making a reaching up towards the ladle the sake of sitting and we vow to attain request, often for nothing more than way plants grow towards the light, the unattainable. We generate a par- love and gratitude at the tea table. slowly and earnestly, avoiding all ticular energy. A blend of frequen- What I request of the water is often obstacles. With single-mindedness, cies akin to love, gratitude, perse- dependant on the texture of the tea I release the ladle from its branch verance, determination, forgiveness, session. In the way that tea, teaware, perch and rest it by my side. I hear harmony, grace, friendship, libera- and hanging scrolls complement tea being drunk back at the table. tion, peace, happiness and warm- the seasons, my prayers to the water Bowls being lifted, bowls being low- ing embrace to name but a few of complement the session as well. ered... the ingredients that flavor this hall. Unsure as to why, the next I remove the lids, first from the And who (or what rather) can taste action is my favorite. A ladle hangs clay jar and then from the iron ket- that medley of peaceful vibrations from the wall above the clay vessel. tle. Everything is open. Steam rises.

18 Tea Travels Fetching Water

Raising the kettle, the ladle, and and ladle… Once appropriately there is no sound, no trace. When I my body in unison, I begin to draw full, I carefully return the ladle to am present, I become fetching water. water. The water in the jar is calm its abode, fasten the lid back on the In those moments, I learn about and quiet and I intend to keep it jar, cap the kettle and rise from my myself and I learn to love. that way. It’s not so much me draw- kneeled position. Exiting the room, kettle in hand, ing the water as it is the water fill- It’s a celebratory ritual: a deep I walk the wooden path and wade ing the empty space of the gourd. I reverence, a slow dance and an through the beaded curtain once simply guide the gourd, holding its honor. It’s one of the few things I again. A simple exchange is made handle like a long brush. Ever so can honestly say I perform without and I rejoin the rhythm of the tea carefully, so as not to spill a droplet, trying to speed up or make more ceremony. All that I can do for the the empty kettle and the full gourd efficient. If ever I draw slightly water has been done—until the next unite. With each ladle, water takes faster, gulp and drip are the indic- kettle empties. Like a calligraphic on the interior shape of the iron ket- ative sounds pointing to my state Enso, the circle is never complete, tle; water laden with gratitude, pure of mind. If ever I ladle apace, spilt always starting again. From here, reflective consciousness and imbued water wets the outside of the kettle. the water will go through count- with loving-kindness. At the correct If ever I lack presence, uncertainty less other influences until reaching angle, with just the right pouring stains my movements. But when I our guests in the form of tea. What motion, I draw and ladle… draw regulate speed and employ patience, traces remain from the process of

19/ Fetching Sacred Waters Fetching water from the purple-sand (zisha) water urn in the Zen Temple of the center. Wu De always says this urn and what's in it are the center's greatest treasures, and should be treated with according reverence.

fetching can only be experienced by each individual in each individual brew. Even if this reverence towards water is just poetic, there’s something special about it that changes people. Moreover, if I myself have become more grateful and loving as a result of fetching water, that will have an affect on everyone in the tearoom. Whether my consciousness changes the water or not doesn’t really matter; through it all I am changing myself in a way that bene- fits my growth.

20 Mother of Tea

水 Water is 的 The Journey 旅 -Max Raphael We have a long-standing tradition of hiking up to Celestial Mountain each week to draw our water 程 for tea. It’s an integral part of a visit to our center, and central to life here. Max shares what it’s like to gather this mystical water we all love.

look up at the first set of stairs Walking a little farther, we pass Hut—and it’s true! The same can be before me, under a great wall a big-hearted Taiwanese woman said about our altars, upon which I of trees that lead further up the with an auntie-like character about we regularly set a freshly brewed mountain. Setting down my empty her. She booms a strong “hello” cup of tea; this tea is also offered to container for fetching water, I pause and “good morning” to each of us, our brothers and sisters around the to take a silent, mindful breath before echoed by a wide, genuine smile, as world, to signify that there is always beginning the hike. With a quiet we walk by with our empty water a hot bowl or cup of tea waiting for mind, I join the others again, slowly containers… you, whenever you should make it pacing the several hundred steps up At our tea center in Taiwan, each to our center or not. Indeed, our the winding stone path, enclosed day is punctuated by morning and Way of Tea at the center is insepa- by lofty pines and arching bamboo. evening meditation—except for rable from this ritual of gathering Suspended in the cool morning mist one morning each week, when we water at this spring. Wu De began some 1,000 meters up, my mind head into the mountains to fetch fetching water for tea at Xian Shan goes inward. fresh spring water for tea. Packing twelve years ago. For many of the Only a few minutes in, I find breakfast and empty water jugs, early years, he would go even twice myself thinking over many things. we share silence during the drive a week, cradling between his arms a Great life questions pass through my up, still welcoming the meditative large ceramic urn full of the water. mind; things to figure out, ways to mind to start the day. In less than an Such urns are quite heavy even improve myself, lessons to learn… hour’s drive, we arrive at Xian Shan when empty; we can only imag- It seems with each step along the (仙山, “Celestial Mountain”) in ine how much more demanding it worn stone path, I go deeper into Shitan Township. The water there was to carry water, as we now use reflection. After only a few more is well worth the drive and hike to metal and plastic jugs that are much steps, I realize that the same famil- collect; Wu De often says it’s essen- lighter! But Wu De relates to the iar thoughts seem to visit me each tially the best water for tea in all of challenging passage each week as an time I walk up this path. What is it Taiwan, and is the primary reason experience that changed not only that causes the deeper parts of me to that our center is situated in Miaoli his tea, but also his life. Constantly come to the surface? Could it be this County. engaging both his physical strength mountain? Could it also be the rev- We often say that we raise a and mindfulness for the sake of Tea erence people have brought to this bowl to you, our global tea commu- would call for an alignment of body place for many years now? nity, while drinking tea here at the and mind… of tea and everyday life,

Water Journey of taking the seat at the tea table and twenty liters of fresh spring water, walking on the Earth. This is why and brought back down the several we treasure this ritual of fetching hundred steps on the canopied trail. water; beyond the calm we find on We often pass people along the the mountain, or the special water way, also coming to visit the temple we tap at the spring, we get to con- and sacred spring. Many are locals, nect with our tea much earlier than though people sometimes travel the moment we pour from our ket- from all parts of the island to visit tle. the temple and take of the spring When brewing tea, I focus on water. creating a space of harmony and People have been coming to Xian awakening for myself and my guests Shan for spiritual and healing pur- sitting before me. When fetching poses for over seventy years now, water, I don’t even know who will ever since locals spread word of the drink it, or in what ways it will serve water’s healing properties. As the their hearts, bodies or minds. And story goes, a local family in Shitan I don’t need to know. I can bring was stricken with malaria. Living in my mind and body in alignment, the mountains several decades ago, knowing that I am taking these the parents and children alike had steps for Tea itself, for this wonder- little options or medical resources to ful Dao that is always a path home turn to. They had all but resorted to to our true selves, unfolding itself in prayer for their solution, until one the next hot bowl of tea passed our night, someone in the family had a way… dream. In it, a spirit told them of a I keep this in mind when carry- mountain that could heal their ill- ing this fresh, magical spring water ness. At first, they didn’t think any- down the mountain. I know that thing of it, but being so desperate, this water will not only serve those they decided to ask around. Sure physically at the center this week enough, rumors had been spread- to enjoy tea; it will also facilitate ing among locals of a strange light our practice of Cha Dao here at the appearing on a certain mountain, Hut, where our cultivation influ- which was thought to be auspicious. ences hundreds of people around The family eventually came to the world. With this in mind, I try this place and bowed down to Great to remember there are many join- Nature herself, humbly asking for ing me on this drive into the moun- a blessing. They lit incense, offered tains, and with each step up the tea, and prayed at this mountain- quiet mountain trail… top, also taking of its heavenly-tasting spring water. Miraculously, after inates, so that the freshest water a short time everyone in the family could be gathered. At the top of the trail, locals constructed a much The Temple was healed. They attributed this wonder to the mountain, giving full smaller Daoist shrine to the deity Jiu Tian Xuan Nu (九天玄女, The road quickly transforms credit to the spring near its peak. As word spread about this, more “The Mysterious Lady of the from city streets to country roads, Ninth Heaven”). She was invoked bordered by vibrant flowers and people began to come to the humble mountain to pray and take water. In to preside over this temple, called foliage that climb the encompassing 協靈宮 less than ten years, a sizable Dao- Xie Ling Gong ( , “Com- valleys. munal Spirit Temple”), and to pro- Stepping out of the car, the air ist temple called Ling Dong Gong 靈洞宮 tect the spring. Xuan Nu is often is cooler and mistier than before, ( , “Temple of the Spiritual Cave”) was constructed in an area depicted holding a sword for bat- and the morning is often blanketed tle in one hand, and a gourd of the by clouds and mist rolling through. slightly lower than the peak, which the spring still fed. elixir of immortality in the other, We put on our hiking shoes, and symbolizing healing and longevity. maintain silence as we begin the Some years later, large stone steps were laid by hand on the steep As legend has it, she equipped the hike up to the spring. The empty Yellow Emperor to defeat the war- jugs in our hands will be filled with slope of the mountain, forming two trails up to where the spring orig- rior god, Chi You in a legendary

23/ Water is the Journey Stone lions guard the entrance to the temple of Jiu Tian Xuan Nu.

battle some 4,500 years ago. Maybe the valley below, cupped by steep this community. I set an inten- she was invoked here for her fierce- hills and mountains. tion that our thoughts, actions and ness, to secure this precious spring Setting down my empty con- speech positively affect all whom we that locals have come to revere. tainer once again, I bow facing the encounter. The idea that water can Indeed, to this day people bring main altars, feeling gratitude for help fulfill such a wish may sound water down from the steep path by this sacred place, and join those far-fetched. However, I experience hand to deliver to those who are sick who erected this temple in revering each day how sensitive water is as a and in need of healing. the Nature before me. I then walk medium, especially in this practice Within this temple is a series of to the edge of the shrine, where the of Tea. As a Chajin, and/or reader sinks and faucets where the spring water is fetched. A few sinks fed by of this magazine, you are no doubt has been tapped into for people to the spring are arranged around a familiar with the idea of water as a drink from. Incense, fruit, flowers large column, along with a small great communicator and container. and other offerings adorn just about altar to the water itself. Here I bow Far beyond things like taste and fla- every surface in this open-air tem- yet again, connecting with this vor, it conveys healing and wisdom ple. Statues of the deities worshiped moment, and why we are here. on many levels: from Spirit to tree, here sit behind their altars, looking I feel stillness in my heart, as leaf to brewer, bowl to guest. out onto a magnificent view that of I ask for blessings to rain down Brewing tea, you notice how on our center and the people in water carries the flavor and aroma

24 Water Journey of the Leaf, along with all the char- and for brewing tea—should satisfy for tea becomes a meditation as well. acteristics of the teaware and mate- and nourish in this same way. Even outside meditation times, we rials it passes through; you experi- After a couple of cups of the are still moved to bow before enter- ence Qi through this medium of pristine water, I set down my mug ing the meditation room, and to water, further activated by the ele- and proceed to the rear of the sinks observe silence there. And, before ment of heat. And, maybe you’ve where we collect the water for our filling up each kettle for our tea tried the gongfu experiment where tea. The empty containers we carried sessions, we place our hands on the you try drinking the same tea pre- up with us are now rinsed out in the water urn and send it metta (lov- pared by two different brewers, sink, and set on the ground under ing-kindness), along with any other using the same teaware, water, etc. a couple of taps. Still observing special intention for the tea session. What ends up in the cup or bowl silence, I kneel before my container, The water responds to all of these for our guest is not only the steeped alongside another tea brother or sis- things, and in return enhances our tea, but also our own cultivation in ter. We each place our hands on our tea sessions and the rest of our day! that moment—from the gross to the containers as they fill up with the This is my intention, in one form subtle dimensions, water will convey fresh pure spring water, setting our or another, whenever I go to gather it all. own intention while the water pours water for all of you: After my prayer before the into the silence of the morning. In a water’s altar, I join the others once shamanistic manner, I ask that each May our very selves be imbued again. Before rinsing and filling the of us here on the mountain may with those qualities of water, and containers, we each fill up a cup at let this water’s qualities penetrate use this great communicator to the sink, and taste the spring today, our bodies and minds; that we wel- share any and all merits that come while looking out towards the val- come and embody the characteris- from our efforts as Chajin and as ley below. It tastes pure and clean, tics of water within ourselves. After students of life. with the perfect balance of mineral all, water is free and unobstructed, content and hardness-to-softness. Its happy wherever it finds itself. As it is Our particular rituals of fetching texture is thick and coating. When I said in the Dao De Ching: water shouldn’t discourage you from swallow it, it almost disappears like bringing your own unique ideas and a cloud, without leaving the faintest The supreme good is like water, meaning to your tea. You don’t need bit of dryness or pinch in my throat. Which nourishes all things a mountain to hike up, or a famous It was almost as if I was enjoying an without trying to. river or spring to draw from. Even if amazing tea right in that moment! It is content with the low places your water fetching involves head- Indeed, ideal water for tea should that people disdain, ing to the supermarket to collect exhibit most of the same qualities Thus it is like the Dao. filtered city water, it can be done of a good tea: splashing to the upper thoughtfully and mindfully, and palate and coating the mouth pleas- with gratitude. Just the same, stor- antly; moving to the back of the More than a Journey ing the water and filling your kettle palate on its own, swallowing effort- can be done with similar reverence lessly; coating the throat and causing Water is accepting and forgiv- and attention; in its yielding nature, salivation. ing, taking the shape of whatever water will take on the energies that Though it changes in interest- container it is in, and gracefully you bring to it. In this way, the ing ways depending on the weather embracing what enters it. Often purity and sensitivity of water make of a particular week, the water at referred to as a metaphor for the your tea an extension of your mind Xian Shan takes on all of these qual- Dao, water can subtly teach us and cultivation. No longer is it the ities in an exceptional and undeni- how to live our lives. And because water you collected at such and such able way. I remember my very first water can transmit our own ener- a place, or a tea you received or pur- hike up the trail to taste this water; gies and states of mind so purely, chased from this or that shop—it after climbing the several hundred we can awaken or harmonize others becomes “your tea”, and anyone you stairs on an empty stomach with through it. serve will take it in for their highest stiff legs, I could feel how the water In our center, our tea water is benefit. immediately penetrated and nour- stored with respect in a special urn May you connect with yourself, ished my body. The very moment I that sits right beside us in our med- others, and Great Nature through swallowed, it was absorbed and inte- itation room. In this way, not only your tea sessions. May more and grated. The feeling was more like is our water exposed to the higher more of the things you do through- breathing fresh mountain air than vibrations of everyone meditating, out your day become your tea brew- drinking. Ideal water for drinking— but the act of filling up each kettle ing, and may you join us in each step up and down this mountain.

25/ Water is the journey

生命之於水 , 入水於一生 Mother of Tea

茶的 Water for Tea -Nick Hudis

用 The decision to hike into Nature and fetch one's own water changes so much more than our tea; it also changes us. There is an indescribable energetic shift that comes from being in the quiet of the Wild, communing 水 with Nature through sacred water and then returning home. Despite the ineffability, Nick so beautifully takes us along for the ride.

he day the clocks change to In the fog, the veil is thinner and zled. She keeps running ahead and British summer, it dawns the trees and rocks seem nascent, then looking back questioningly, T foggy and chilly. I’m not up sinking back into the unknowable, unsure which way to go. particularly early and it is mid-morn- formless beginning. The crocuses I am not sure either. I have ing by the time I am at the entrance and snowdrops have come and gone, found out that somewhere just to Jesmond Dene with Lexi the Col- but a scattering of wood anemones beyond the west side of the Dene lie. and primroses, the first greening there is an ancient holy well known Jesmond Dene is a remarkable of the trees, the chirping of song- as "St. Mary’s Well". I am on a quest place, a deep wooded valley in the birds and the occasional drilling of for water for tea. heart of the bustling northern city a woodpecker reminds that spring is The path leads through a short of Newcastle, which was preserved well underway. tunnel under the road and emerges for the community by the 19th cen- We follow zigzag paths to the in an unkempt grove where stands tury philanthropist Lord Armstrong. valley floor where the Ouseburn the ruined chapel of St. Mary. Once, Walking into the Dene is like step- gushes its way down to the Tyne. long ago, this was one of the most ping out of the city into the wilds, The paths are busy with Sunday important pilgrimage sites in Brit- and also like stepping back in time. morning dog walkers and run- ain and the home of a cherished It is a magical place. ners. Today I am on a mission, and Christian relic. Now it is all but Today the Dene is mist- instead of the familiar route along forgotten—a few ruins amid a tan- shrouded—the tops of the tall trees the burn I seek a path I’ve not taken gle of scrub and sycamore. But not lost in the fog. There is something before that climbs steeply up the entirely forgotten: vases of flow- Oriental about the steamy scenery. other side of the valley. Lexi is puz- ers and crucifixes adorn some of

27 the empty window holes. There is “gratias” is engraved on the stone place welcome my presence. I would a sense of holiness here and also of above the basin. like to linger for longer, but Lexi is sadness and a longing for transcen- And here, hidden away in sub- getting impatient. I’m not sure she dence and tranquility that is just out urbia, is water: living water, flowing really approves of Daoist contem- of reach. from the Earth, pure and unpol- plation. I taste the water. It is sweet There is the inevitable tour- luted as it has been for hundreds, with a hint of stoniness and surpris- ist information sign, but it makes maybe thousands of years. “Gratias,” ingly warm. no mention of the well. However, indeed. I fill the two bottles that I have a muddy path between the houses While Lexi sniffs around, I stand brought and after a few more min- on the other side of the road looks for a while in meditation, feeling the utes of contemplation, toss the tra- inviting and a short walk leads to Earth under my feet and the Sky ditional offering of a small silver the place that I seek. above and letting the sense fields coin into the well, call Lexi to heel Through a wooden gate, down open to my surroundings: the veg- and depart. a short flight of stone steps into the etal, earthy smell of the place, the An hour later I am home. I shade of an ancient yew tree, there shades of green, brown and grey, decant the precious water into a is the well, a stone lined basin set birdsong, the steady drip of water stoneware jar I found yesterday in into a mossy bank. There are more from nearby trees, the sound of an a charity shop. This is an important flowers here, a crucifix and a small airplane high above. moment for me. I have been feel- statue of the Virgin Mary. She looks Wordlessly, I begin to feel that ing my way into Cha Dao for some so similar to Guanyin. The word sense of connection, that Nowness time, but up till now have been con- which tells me that the spirits of this tent to use bottled or filtered water.

28 Water for Tea I carry my jar of water to the music room which doubles as a tea space. My chaxi is simple today: a green man printed cloth for the connection with ancient Britain and Nature worship that the well represents. A candle floating in a bowl of water, a few shells, a piece of driftwood and a small statue of a turtle, a Daoist symbol for the Water element, completes the theme. My teaware is a little rice bowl which serves as a chawan. And the tea? What could be more appro- priate than the puerh I have received from Global Tea Hut! After a few minutes of silent sitting, I carefully ladle water into the kettle. I’ve never done this before; it’s usually been a matter of glug- ging some water haphazardly from a bottle. But I really want to be with the water today and the slow mindful ladling seems to honor the water with the respect it deserves. Look- ing, really looking at the clarity of the water I am pouring reminds me of Laozi’s words:

Do you have the patience to wait until your mud settles and the water is clear? part of three hours collecting was perhaps “gongfu” but it was not I have a smart temperature-con- enough water for a couple of tea ses- Cha Dao. trolled kettle that I couldn’t really sions? What is wrong with bottled Cha Dao taught me that the afford, but a few months ago water or filtered water? For me this essence of Tea was not about indulg- seemed essential. At the time, the is part of a process of growth as a ing in elitist or exotic taste experi- idea of being able to judge water Chajin. For most of my life, I drank ences. Cha Dao taught me too that temperature by eye and sound tea as a beverage and was content the essence of Tea was not just about seemed impossibly difficult. But to fill a kettle from the tap. Later, I drinking fine tea with meditative today, I leave the lid off the kettle, passed through a short phase of tea awareness. Cha Dao taught me that ignore the temperature dial and connoisseur, or perhaps “tea snob” harmony, reverence, purity and tran- watch and listen as first steam begins would have described me better. I quility are not confined within the to rise, then the first tiny bubbles, filled my supermarket trolley with walls of the tea hut, but like water, then strings of bigger bubbles…. bottles of Volvic or Highland Spring need to seep quietly into every part Bowl tea is for me perhaps the water because only the best would of one’s being, purifying, nourishing ultimate expression of Cha Dao. do. and flowing gently but inexorably The simplicity and the immediacy However, very soon Tea became down to the vast ocean of Dao. of leaves, water and a bowl takes my teacher, and in silent sessions I can sit in my tea space and me right into what Daoism calls alone and intimate tea sharing with pour Volvic into my kettle. I can “zi ran”, the spontaneity, the natu- friends awakened me to Her deeper have an outer appearance of simplic- ralness of things as they are. I have meaning. Cha Dao became “prac- ity and tranquility and ignore the no words to describe the rest of this tice” as much as sitting meditation, environmental impact of plastic bot- tea session... and it became a way of being in the tles transported by fossil fuels across Why so much fuss about water? spirituality of Nature. Bottled water hundreds of miles, but how deep Am I crazy to have spent the best is such harmony and reverence?

29/ Water for Tea Have a session with just water now and again. It can be amazing!

Cha Dao was asking me to see sacred, some quietly ignored in the that makes up most of my body has clearly and be responsible for my perfection of their ordinariness. also been all these things and will be wasteful, consumerist actions and Not long since, almost within liv- again. Through water I am one with step back to a simpler and more ing memory, they were our only Great Nature. Water is the common honest connection with Nature. Cha source of water. If the well dried medium and material of life. Dao was asking for more effort and up or became tainted, there would Just as I am finishing this article, mindfulness on my part than casu- be no water. Water mattered as it I open We De’s book, Tea Wisdom, ally turning on a tap and filling a fil- does today in so many parts of the at random and find these words by ter jug. developing world. Water, all water, Buddhist scholar Dennis Hirota: In my tea journey, I had already not just water from “holy” wells, is embraced the idea of “living tea.” sacred! One does not prepare the water for Tea that is organic, grown lovingly This does not mean that I will one’s own use, but rather partici- by small farmers following ancient never again turn on a tap connected pates in and enriches the water’s tradition and passed to me through to the public mains supply to brew existence as the water participates bonds of friendship rather than tea, but I hope that when I do there in and enriches one’s own life. In business. My teaware has that living will be a little more awareness that this relationship, one experiences quality too, almost all of it coming water is just water... and is more both a sense of wonder in the exis- to me in chance finds or as unex- than water. tence of the water just as it is, and pected gifts. Now it was time to The water I drew from St. Mary’s a profound sadness that reverber- bring water to life as well. well had once been ocean, had once ates through the shared existence. There are hundreds, maybe thou- been clouds, had once been rain. sands of wells and springs across This water had been all these things Britain to be sought out as sources since beginningless time and would of water for tea. Some are officially be all these things again. The water

30 Mother of Tea 無邊 Vast Waters 無 -Frederick R. Dannaway We’ve convinced this most erudite Daoist scholar, and long time teaist, to pause from his contribu- 量 tions to various academic journals and write for us. In this excellent piece, Dannaway reflects on the "Mother of Tea" with all the historical, scriptural and literary insight at his disposal. These pages are 水 overflowing, and worth reading a few times over.

n the year 1833, on the 15th tain water is most exalted, second is superior; garden tea takes second day of the eight month, a group is river-water and third is deep well place.” There is even a special class of Japanese tea mystics placed water for the all important consid- of water, Immortal (shui xian), asso- Ia jar of Chinese water deep into eration in choosing the “medium” ciated with the waters and springs the source of the Yodo River that for tea. Water is catalytic, it releases of remote regions. The rather tech- flows into Kyoto. In contrast to the flavor and the Qi from the tea while nical term xian or Immortal, in its wasting of tea as protest in Boston, reacting with the Qi of the kettle simplest form is “man and moun- these sencha adepts felt guilty in and exerting its own unique energy, tain together” (Needham 1974). hoarding the precious—and labo- depending on its source. Many The associations of teas and waters riously imported—Chinese water tea-masters confirm the potency of from remote mountains and Daoist and so decided to release it into specific mountain springs and show Immortals are validated by potent, their home waters and thus share its a preference for old or wild-tree teas Qi-filled puerh teas that are still potency with their countrymen. The (also from famous mountains) for available, for a price, to modern ring-leader of this plot, the literati both flavor and for their energy and tea drinkers. Indeed, seasoned tea tea-master Kakuo, had requisitioned healing powers. These attributes, if drinkers will judge a tea by the Qi the water from China via Nagasaki deduced empirically through gen- they feel from drinking it and some and after a year’s wait was blessed erations of observations as well as antique puerh, properly stored, are with three bottles (18 liters) of the from a Daoist “mystical primitiv- kinetically charged with the energies water. There was a brief reactionary ism”, can be seen to have retained an of their origin. The same preference response to the plan by the govern- influence from the earliest religious for the “wild” versus “cultivated” ment who “feared the Chinese water observations, of water in China and can be found amongst those famil- would poison the drinking supply” into Japan. On a practical level, iar with ginsengs and certain mush- but they eventually acquiesced and water and tea from remote areas rooms as well. The mountains pro- the population imbibed the water in would indeed have special character- duce superior plants and Qi, so it is “minuscule” but nevertheless sym- istics, such as taste or purity, as well logical that the water they produce bolic doses (Graham 1998). as a metaphysical association with be the most coveted. Famous moun- Connoisseurs of tea and tea lit- the powerful mountains and wilder- tains produced famous teas and held erature meet frequently with such ness that were the mystical abodes famous springs. Likewise, the diver- seemingly eccentric exploits of water of the Immortals. As the Tea “god” sion of water for agricultural pur- obsession amongst tea sages. Moun- Lu Yu states, “Tea that grows wild poses was one of the essential steps

Vast Waters of “civilization” which in its best The bewildered servant conceded elixir alchemy, macrobiotic potions sense is analogous to the cultiva- that he spilled some and replaced and magical plants. Daoist cosmol- tion of inner energies of alchemy, or it with the water of the riverbanks. ogy permeated Chinese thought “turning the water wheel.” Such anecdotes are common among and the elemental theory based on The myth of the legendary tea masters and serve to highlight the trigrams held deep spiritual sig- emperor Shennong, likely from the fanatical attention to detail that nificance for the cycles of Nature a tribe of the same name practic- went into making their holy liba- and of the fundamentals of reality ing swidden agriculture, is cred- tion. itself. Tea, brewing in water atop a ited with discovering the Leaf in The metaphysical qualities of fanned fire, has a deeply alchemical his taxonomic research on behalf of water were certainly considered by relationship with the elements that the starving, poisoned and uncivi- tea masters as well, and their sym- corresponds to the internal organs lized masses (Dannaway 2009). As bolic expressions can be found in sympathy with the elemental the story goes, he was boiling water amongst the teaware and in scrolls energies. As the outer-alchemical for sanitary reasons when a few hung in alcoves. On Lu Yu’s bra- arts evolved into internal visualiza- tea leaves fell from a gust of wind zier legs, for example, there was tions, a beverage like tea would have into the water, which was perhaps the inscription “k’an (water) above; remained an exoteric link to the a gourd container. If such legends sun (wind) below and li (fire) in past. extend to a prehistory before pottery the middle.” In the windows on Daoist theories certainly spread and metallurgy then water might the rather ornate brazier there were to Japan with the tea seeds brought have been heated in bamboo or in grids. On one grid was a pheasant, by Buddhist priests and Daoist gourds. In light of the cosmological fortune tellers associated with var- and horticultural myths of China ious cults. Rikyu’s traditions men- with the bottle gourd, treated with The spiritual dimension tion such associations, such as the utter mastery by Girardot (1986), of Lu Yu’s tea cannot be advice, “In winter start the kettle at one might speculate that the prim- underestimated, and he 4am, the Hour of the Tiger.” While itive tribesman used stones heated clearly abhorred the vulgar Rikyu would have no doubt pre- in the fire and placed in the bottle ferred famous mountain waters, he gourd to boil water, perhaps mak- “popular” tea culture that was practical in accepting well-water ing it the first “kettle.” Many of the had no religious roots. Tea for his tea. But these were subject to alchemical stills of Daoists were tra- was a medicine and a sac- Daoist/Buddhist considerations: ditionally gourd shaped as well. rament at once healing and Always use water drawn at dawn allowing communication for tea, whether the gathering be in Sage Advice with oneself and divinities. the morning, at noon, or at night. This is a matter of the alertness of the practitioner of Chanoyu— When it comes to water, I bow a fire bird with the trigram li. of making ready sufficient water before the pure-flowing channels of On the second grid there was a for the whole day’s tea from dawn the Min. small tiger whose trigram is sun into night. Just because it is a night or wind. The third grid was graced gathering does not mean one uses A tea master like Lu Yu had such with a fish, trigram k’an as a water water drawn after noon. During a sophisticated palate that he could creature. As Lu Yu wrote, “sun rules the period from dusk to midnight determine with almost supernat- the wind, li rules the fire, k’an rules Yin prevails; water’s spirit subsides, ural accuracy the origin of freshly the water. Wind can stir up the fire poisons are present. Dawn water drawn water. Hearing of the exceed- and the fire can boil water. This is belongs to the beginning of Yang, ing quality of the rivers of Nanling why the three trigrams are on it.” when its pristine spirit surfaces; it in Yangzi, Lu Yu and a friend dis- The spiritual dimension of Lu is the ‘flower of the well.’ This water patched a faithful servant to obtain Yu’s tea cannot be underestimated, is vital for tea and demands careful the precious water. Upon tasting it, and he clearly abhorred the vulgar attention on the part of the practi- Lu Yu judged the water as drawn “popular” tea culture that had no tioner. from the banks, and not from mid- religious roots. Tea was a medicine dle of the river as desired. He even- and a sacrament at once healing As Hirota (1995) notes of spiri- tually elicited a confession after and allowing communication with tual water-drawing, “Seikasui [is] a exactly determining which parts of oneself and divinities. The reverence Buddhist term for water drawn from the collected water in the jar came for brewing tea must be placed into 2 to 4 AM. This water is considered from certain parts of the river. an exceedingly ancient culture of especially pure for compounding

33/ Vast Waters These old Daoist drawings depict man as the mountain, with his internal Qi as the springs, rivers and streams. They mirror the macro in the micro, connecting man to the cosmos and his place in it. Drinking tea often evokes a feeling like this, even in those participating in their first ever tea ceremony. We often here people say that they feel like the mountain the tea is cours- ing through like an old river...

medicines and for altar offerings.” ods existed in Nature” that were The harmony of utensils, the Elsewhere (Hirota 1995) Rikyu, revealed through a “ritualistic pre- selection of proper fuel for the fire, based on traditions written after sentation method for sencha that the source of the water and tea all his death, alludes to “secret matters adhered to the principles of and combine under the subtle skill of of Yin and Yang” but as to what he respected the elements—Yin and the master to produce the “world meant exactly would be speculation. Yang (in-yo) fire, water and wind— in a bowl of tea.” But water’s role in So while Rikyu’s obsession with which regulated the natural order tea, especially in Japan, was not con- details are no doubt part of a Zen of the universe and the calendar." fined to the kettle and teapot. From practice of hyper-alertness and sin- (Graham 1998) Kashin wrote that deft and defiant flowering arrange- gle-mindedness, there are intriguing the teapot “contained the essence of ments of morning glories to the suggestions of a much deeper eso- Heaven and Earth” and explains the sprinkling of the roji path to give teric, oral transmission. trigrams on Lu Yu’s brazier and its the sensations of coolness in the heat A 19th century tea-adept in meaning to tea mystics: of summer, water is a rich symbol Japan, Ogawa Kashin apparently and aesthetic medium in the hands dictated oral transmissions on his Drinking tea invigorated the body, of tea masters. death bed that were published as but the spirit could only be har- Like the rules of hospitality in Korakudo’s Talks on Tea Drinking. monized with the universe when the arid deserts of Arabia, water is As Graham (1998) describes, the quietly seated besides a brazier everywhere a symbol of hospitality. preliminary sections deal with prac- observing the convergence of the In the tea garden, the role of water tical matters such as teaware and natural forces in the tea. As the and hospitality are inseparable; boiling of water while the remain- wind picks up, the fire burned hot- from the water in the basin, to spir- ing three correspond with the three ter. The fire caused the water to itually and physically refresh, to the abovementioned elements of fire, boil, and then, as these essential cups of hot water sipped between water and wind. Like the Vedic ven- elements were synchronized, their rounds of tea. All these were advised eration of the Soma plant as a god, natural rhythms brought forth upon as crucial for the student Kashin believed that the leaves of the true flavor of the tea (Graham to understand, not for the blind sencha were a “living entity for 1998). observance of rules, but to impress which systematic preparation meth- the degree of concentration that a

34 Vast Waters host must summon to render him- boil again one could “Nurture the treatises warn of “old man water” self utterly hospitable to his guest. flower of the tea” (Soshitsu 1998). which is water boiled too much at As Rikyu said, “Concerning the Tea adepts in Japan adopted similar the expense of its Qi (not to men- water in the stone basin, it is wholly practices in Chanoyu (literally “hot tion oxygen). Cai Junmo of the the cleansing of the heart and mind water for tea”) as water is changed Song Dynasty expressed a preference that is crucial to the Way.” Water from the kettle, which was prepared for “young hot water” versus “old washes away the red dust of the for the gatherings the night before. hot water” for similar reasons. world and conducts the tea’s fra- As it heats “only part of the water” grant power into the soul, allowing is exchanged “or it will boil too the supreme truth of perfect tea to slowly” (Sadler 1998). K’an and Li emerge. This is truly the Way to the Other designations for the stages tea of “no host, no guest.” of boiling are variations such as Rikyu’s comments above on the Care was taken lest the water “shrimp eyes” for bubbles on the spirit of water and its relationship to boil too quickly, too slowly, or for water’s edge, “crab eyes” for bubbles the “Hour of the Tiger” speak about too long a time. Lu Yu’s well-known from below, and “dragon water” for traditions that came into Japan descriptions for the stages of boil- the large bubbles of the rolling boil. from ancient China. The powerful ing water are: the first boil, “like Experts note ways to determine the Qi-filled water of the mountainous the eyes of fishes and with a distant nature of the boil in a time before abodes of dragons and Immortals voice.” The second boil, was like “a thermometers that describe three was the most sought-after. But even bubbling spring around the edges major and fifteen minor ways. The mountain water was subject to grad- like a string of pearls.” The third three major ways are the aforemen- ing by tea masters. Gently rippling boil was like “the crashing of break- tioned designations of the shape water amongst rocks was thought to ers upon the shore” and any further and size of bubbles in relationship be the best while turbulent, violent heat would exhaust the water’s Qi. to the shape of a shrimp, crab or water was to be avoided. No doubt, Salt might be added to “sweeten” the fish eye. The minor methods deal these energies were thought to affect water and when the boil reaches the with the sounds of the churning, the body by their peculiar envi- second stage “one should withdraw a shaking and whooshing and then ronment in which the waters were ladle of water, set it aside, and then silence of a deep boil. The rest of collected. Lu Yu cautioned against stir the center with bamboo chop- the minor methods entail obser- drinking mountain water that sticks (Soshitsu1998).” This water vations of steam “threads” that are flowed to the ground with no out- could be added to the again boiling one, two, three, four or intertwining let and counseled that waters should water later after tea had been added, until yielding to the straight upward be drawn as far away as possible directly, and then by reducing the steam of a serious boiling. Other from human habitation. He advised that well water, if it had to be used, The Daoist alchemist medi- should be drawn from the depths tates on the inversion of k’an or that other waters be let to flow and li. “Bringing the (fem- and “drain off” before use. He also th th inine lines of the) kua k'an cautioned that from the 7 to 9 (k’an) to fill up the kua of months there could be toxins pres- li.” Within k’an there is the ent from dragons (Soshitsu 1998). red-yellow boy whose name In Japan, there were special tea is the Ancestor of Mercury... ceremonies held when particularly within li there is the myste- potent or famous water was avail- rious girl who belongs to the able called "meisui-date" and the Family of Lead. (Needham water was always to be served in a 1983). special, unfinished “bucket” called a tsurube. Dragons hold a special significance for Buddhists, Daoists and tea alchemists as potent symbols of the power of the watery and fiery realms. The nagas of India, the long of China and ryu of Japan are myth- ological creatures that represent the earth’s energies. Associated with mystics and hidden terma treasures

35/ Vast Waters and sutras, as well as power plants dot 1986). ” The dark abyss of pri- an allusion to the watery, chaotic and mountain demons, the snake- mordial waters and the reptilian conditions of the primordial Dao. dragon entities have an often ambig- creatures that issue from them are This is the cosmogenic chaos of uous relationship with humanity. depicted as spirals and snakes that the primordial epochs of undif- They are the source of power but perhaps eventually evolved into ferentiated potential expressed in potentially of toxins as well in met- the alchemical ouroboros. For an the Dao De Ching with such terms aphors that capture the dual nature enlightening discussion on dragons, as hao-haohan-han or the “moist of a precarious existence, especially water and the Japanese kappa spirits embryonic mystery” cognate with in ancient China. Waters drawn see Eiichiro (2009). “vast expanses of water.” Confu- from the deep regions could be Girardot’s magisterial etymo- cian, as well as Mencius’, attacks powerfully medicinal or deadly poi- logical survey links this with Chap- on the Daoist notion of an idyl- sonous. Such is the power of the ter 4 of the Dao De Ching’s context lic golden age often use such terms Primordial Dao as described in the of chung as the sense of an empty as “the waters in their wild course” 7th chapter of Chuang Tzu, which container (gourds and kettles), and (chiang shui) that deluged the world, refers to the t’ai-ch’ung, which is a the relation to the word yuan as bringing snakes and dragons which “particular stage of returning to an “bottomless pool” and chan “deep” together pushed humanity into a identification with the Dao (Girar- or “clear as water” which suggests desperate refuge in caves. But the

36 Vast Waters mystical counter-culture of certain gram Chi Chi (After Crossing the sure at the vulgar use of tea cast him Daoist and Buddhist sects embraced Water) has water in its proper place solidly in the alchemical tradition the chaotic powers of the wild, of above the fire, bodes good fortune that replaced the furnace with the mountains and dragons as a way and heralds the cycle complete (as incense burner or kettle and brazier. of connecting back to the primal in crossing the water), only to begin The simple, elegant instruction of unity. The wild aghoris, mahasiddas, again with the final hexagram and the sage encodes the most profound wild yamabushi and Zen lunatics the repeating from the beginning. truths of Nature, Reality and Tea, of various traditions all understand The 64th hexagram Wei Chi inverts which, as Lu Yu would agree, are the energy of the “ultimate source” the position and connotes “Before one and the same. The perfect cup which emphasizes the “mundane” Crossing the Water” and the vexa- of tea, like the “great work” of alche- concerns of choice of water (i.e., tion of “a young fox trying to keep mists, is essentially the harmony of simply purity and taste). its tale.” In Daoist alchemy the pro- the elements in dynamic balance. As external alchemy evolved into cess involves cultivating and blend- Water is a most precious resource internal alchemical arts, the body ing the Yin and Yang energies into that is all too often taken for became increasingly identified as a the inner cauldron to achieve a bal- granted, especially in the West. As microcosmic representation of the ance of the essences of water and the news and environmental sci- world. The inner landscapes fol- fire. In tea, as in alchemy, the fire entists release report after report of lowed similar winding courses and must be controlled lest the water toxic levels of pharmaceuticals and waterways as the Yellow Springs that boil too hot and become exhausted industrial chemicals even in filtered were thought to feed all of the water or too slightly rendering its heat drinking water, we more and more in China. The alchemical conjunc- impotent. The water must be pure realize that the situation is dire. tion of opposites with water (the and undefiled while balanced with From the waters that quench thirsty abysmal k’an) and the fire (the cling- the fire in proper proportion or the tea plants to the water in the pots ing li) express symbolism employed results will be too strong or bitter or and kettles, the tea drinker has both in feng shui, alchemy and the bed- too weak to awaken the flavor of the a practical and spiritual imperative room arts of Daoist macrobiotic tea. to vocalize the need to be stewards practices. Their respective trigrams Lu Yu’s writings have a sub- of water, the very foundation of life. are “Yin without and Yang and Yang tle esoteric dimension as do his without and Yin” and are compli- symbols on his teaware. As dis- menting and completing in the cussed above, the legs of the bra- alchemical fusion. zier expressed the elements of fire, There is deep significance that wind and water. Scholars note the these two trigrams in alternat- brazier’s resemblance to the Ding ing positions should complete the used for ceremonies and formal I-Ching’s permutations in the 63rd sacrifices to the gods. His devoutly and 64th hexagrams. The 63rd hexa- Buddhist upbringing and displea-

References Dannaway, F. 2009.Yoked to Earth: A Treatise on Corpse-Demons and Bigu. http://sites.google.com/site/delawareteasociety/yoked-to-earth-a-treatise-on-corpsedemons-and-bigu Eiichiro, I. retrieved 2009. The Kappa Legend, A comparative ethnological study on the Japanese water Spirit. http://www.scribd.com/ doc/3830212/The-Kappa-Legend-AComparative-Ethological-Study-on-the-Japanese-WaterSpirit-Kappa-and-Its-Habit-of-Trying-to- Lure-Horses-into-the-Water Girardot, N.J. 1983. Myth and Meaning in Early Taoism. Berkeley: University of California Press. Graham, P. 1998. Tea of the Sages: The Art of Sencha. University of Hawaii Press Hirota, Dennis. 2002. Wind in the Pines: Classic Writings of the Way of Tea as a Buddhist Path. Asian Humanities Press. Needham, J. 1983. Science and Civilization in China, Vol. 5, pt. 5. Cambridge: Cambridge University Press. Needham, J. 1974. Science and Civilization in China, Vol. 5, pt. 2. Cambridge: Cambridge University Press. Sadler, A. L. Cha-No-Yu: Japanese Tea Ceremony. Tuttle Publishing. Soshits. S. and Morris, Dixon V. 1998. The Japanese Way of Tea. Honolulu: Universityof Hawaii Press.

Valery, Paul H. 1995. Tea in Japan: Essays on the History of Chanoyu. University of Hawaii Press.

37/ Vast Waters The alchemy of tea starts with water and fire meeting like old friends here to share tea again. Voices from the Hut Falling off 脫 the Tea Wagon 落 -Mike Baas

In his own profound and humorous way, Mike 練 shares his experience starting and falling off a tea 習 practice, inspiring himself and us all to start again.

here are many spiritual tra- I began the process of “giving myself tantly protection of myself from ditions that advise a daily permission” to enjoy tea (I have very myself! Also, in my experience, not T practice. After attending a strong monastic and stoic tenden- maintaining continuity of practice ten-day course in Vipassana medi- cies), and we both opened up to Tea dramatically increases the potential tation as taught by S. N. Goenka, a as a spiritual path. We saw tangible for unskillful engagement with the non-sectarian technique open to one benefit to our lives throughout that world, which tends to bring about and all, it is strongly underlined that week. It took some time afterward various forms of misery. I am here to the bare minimum amount of prac- for me to establish this practice as a talk about that in more detail. Like tice required to maintain continuity habit. (Having three small children a parent who tells their child a fore- of progress on the Path is one hour to wrangle each and every morning boding story in order to get them in the morning and one hour in the doesn’t help the cause!) But once to behave properly, here are some evening. A neophyte might shudder Tea took hold of my life, it became examples from my life that should in disbelief that one could meditate one of my strongest allies, support- serve to keep you on the straight that much every single day. From the ing me at every turn. It became a and narrow Tea path: After a long experience of the wiser among us, tool I could use to feed energy into run of daily meditation and daily this is what it takes, and so that is the my meditation practice if it ever tea, I was really happy. Elements in prescription. There is no strict regi- became burdensome. It became a my life that were previously dam- mented prescription for a particular way to reconnect with people if rela- aged, like my love of making elec- pattern of Tea practice, yet one can tionships turned sour. Every session tronic music, started to get repaired. safely assume its practitioners think told me yet another important story Because I was waking up to a drinking tea regularly, if not daily, is and pointed me in another import- meditative tea session each morn- a great idea! ant direction. Tea was money in the ing, my inner guide was lit up and In Tea Medicine, one of the bank. Wu De says it like this: ready to go. As I started to tarry homework assignments given is “A with my musical demons, I found Week of Tea”, drinking bowl tea in It’s important to wake up in a pos- that decisions about which way the morning every day for a week. itive way, because the first note of the art was supposed to go were My experience of the homework the symphony sets the tone for the made thoughtfully and with care. went something like this: I drank whole piece. While it is possible to I quickly repaired all my broken Sun Moon Lake red tea in a bowl shift course later on in the day, the equipment, software and music (Thanks, Wu!) one-on-one with my more momentum we build in a cer- making methodologies after years of wife for five of the days, one day by tain direction, the more difficult stagnation. Solutions that were pre- myself and missed one day some- that will be to achieve. viously unavailable to me appeared where in the middle. The results suddenly. Not only was this sharp were invariably wonderful: my wife In my experience, the continu- new “me” making art fun and alive and I grew closer; my wife realized ity of a tea practice ensures a certain again, life itself was more fun and how deeply she loved drinking tea. level of protection—most impor- alive. Relationship issues between

39 my wife and I began to improve, fast. Without closing the day with bear the brunt of the household and slowly. There was a palpable sense a reflective tea session, I was stay- she wasn’t happy in the least. that things were on the up and up. ing up later and later trying to play After reestablishing my health A positive momentum had estab- catch-up with everything I felt I somewhat, it still felt like restor- lished itself in my life. needed to get done. This soon led to ing myself with good daily habits In some sense, it is true that all waking up to feeling like everything was Herculean work. I continued good things must come to an end. I had in my life was annoying: my on without regular Tea and medi- For me, falling off the Tea wagon bothersome kids, my overwhelmed tation. At a certain stage, weakened came after I took advantage of Tea’s wife, my messy house... (Even the and disheartened, self-absorbed and generosity one too many times. A fact that I wasn’t drinking tea or addicted to avoidance, I started mis- few months ago, after a particularly meditating regularly itself became treating the ones I was supposed to difficult patch of fatigue that came annoying!) be loving in my life. But I am happy from the grind of raising three kids, Regularly sitting and drinking to report that I've recently received with all the crying and gnashing of tea had amplified the volume on the wake up call that enough is teeth and obstinacy that only one’s the shrill inner voice inside of my enough and I am now back on the own children can provide, I spon- own head that acted as a guide and Tea wagon. And now my kids are taneously gave myself permission to set me up for sure success. Tea was my kids again, my wife is my wife, stop meditating every day. This was a taskmaster: it told me when it my house is my house... after months of successful meditat- was time to stop drinking tea and The juxtaposition between what ing and drinking tea, in whatever transition to doing the accumu- I remembered my old noble life to hours I could get, staying commit- lated dishes in the kitchen. It told feel like and the new Tea-less waste- ted to what I knew to be the best me when it was time to close up land started to become abundantly way to live a life so far, and honor- late night work on a song and head clear. Only a Tea life is worth living, through the discipline of daily to bed. Without Tea, this voice ing! I am not saying that drinking practice, all that Tea and meditation got quieter and quieter. The dishes tea would have prevented me from had done for me. piled up. I kept myself up all night getting sick or that it can provide Rather quickly, the spots I had working until the early morning on absolute protection from the vicis- reserved to start and end the day music tracks that usually turned out situdes of life, but I am saying that right, before and after all the din of to be uninspired. Soon, after all the the disciplines we are lucky enough the household life, were taken over physical abuse to my body, from to have knowledge of and access to, by a less wholesome lifestyle. With- both the exertion and the accu- those that we experience directly as out waking up to tea and medita- mulated stress, I got sick. Not just powerful formulas for healing and tion, I started waking up to doing any sick—three weeks of fever and success in life, are much more useful chores straight away, to nonsense a nasty bout with tonsillitis at the to us than the supposed freedom we on my computer or to convenience end. I couldn’t meditate or drink tea gain once we let go of them. May I foods instead of a healthy break- even if I wanted to. My wife had to be yoked to the Tea wagon for life! Tea Wayfarer Each month, we introduce one of the Global Tea Hut members to you in these magazines 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 wonderful spirit and Tea are becoming, as the Tea is drunk and becomes human. The energy of the 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 Rich Allum:

’ve been a lover of tea for as long as I can remember, just not tea as I’ve come to know it in these last I six months. As a child, long before the Leaf existed outside of a Yorkshire teabag, I would always enjoy the cups of tea my Mum would lovingly make for me. She would also always offer any and all of our guests tea as soon as they had made themselves comfortable, and looking back it’s now clear to me that Tea is, and always has been, a symbol of heartfelt generosity. All over the world, an Englishman drinking tea is a stereotype and one that we’re all proud of. Making tea for others is definitely a part of our culture, although I suspect most of us simply do it for no other reason than to be polite; the connection goes no deeper. Tea, whether we’re aware of it or not, represents a spontaneous moment of together- ness—a Time. And Tea Time for me is sacred, more so now than ever. During my early twenties I spent several years working in a chain of coffee shops where serving hot bev- erages became my livelihood. I fell in love with the atmosphere—the shop always felt alive with energy (no doubt caffeine-fuelled), and it was here that I developed a sense of love and enjoyment for being of service to to both Tea and to each other. And that has changed others. It’s no wonder that, almost a decade later, long our lives immeasurably. As I sit here now in Shen Su’s after leaving that line of work, I still dream of owning room at the Tea Sage Hut in Taiwan, sipping a bowl my own teashop. For now, I run the stockroom in a of this month’s tea, it’s impossible for me to imagine a family-run locksmith supplies firm, where thankfully life without Her. I drink five bowls in silence each and there’s still some time for tea. A few years ago, when the every morning before meditation and I have never felt business was much smaller, I would have the chance to such a profound sense of peace and interconnectedness. make dozens of cups each and every day for myself and I know so many others have said the same, but if you the other employees, enjoying the five minutes of soli- haven’t yet begun this practice I sincerely urge you to tude whilst waiting for the kettle to boil, along with the start today, right now if you can! As Wu De often says, smiles of gratitude as I would hand them out. Sadly, I’m drink just three bowls of tea in silence at the start of a little too busy these days, so I have to settle for serving your day for a whole week and see what a difference it them all just once a day in the afternoon. It may not be can make to your life. I can say hand on heart that it’s a bowl of aged sheng puerh, but to a certain extent that changed mine. doesn’t matter; my intention remains the same regard- I have six more amazing days left at the Tea Sage less of the tea or the teaware and that sense of enjoy- Hut and another six days thereafter to explore more ment and fulfillment is still ever-present. (Truth be told, of Taiwan and its tea culture before returning home to I do relish the opportunity to share my newfound love Nottingham, England. If any of you ever find yourself of different teas with others whenever possible!) nearby, please drop me an email and let’s meet for a It was in October 2014 when Prabhasvara vis- bowl or two. You can reach me at: ited the Nottingham Buddhist Centre to perform a tea ceremony and talk about his life of Tea that my [email protected] partner Becky and I found an amazing connection

41 Inside the Hut

In Los Angeles, there are Global Tea Hut events every Thursday at 6 PM and Sunday at 9:30 AM. To reserve a spot, email Colin at [email protected]. The community in LA also has a new meet up page: (http://www.meetup.com/Los-An- geles-Tea-Ceremony-Meetup/).

In Barcelona, Spain, Global Tea Hut member Antonio holds tea events each month at Caj Chai Teahouse. Contact him at [email protected] for more info. In Madrid, Spain, GTH member Helena hosts a monthly GTH session. Contact her at [email protected]

In Moscow, Russia, there are frequent tea events. Con- tact Tea Hut member Ivan at [email protected] or Denis at [email protected] for details.

In Nice, France, GTH member Sabine holds regular tea events at the Museum of Asiatic Arts. You can email her at [email protected].

In Melbourne, Australia, Lindsey hosts Friday night tea sessions at 7/7:30pm. Contact her at [email protected]

In Brisbane, Australia, Matty and Lesley host a monthly ceremony on the first Sunday of every month. Contact them at [email protected] Before you visit, check out the center’s new website (www.teasagehut.org) to read In Tallinn, Estonia, Chado tea shop holds events most Friday evenings at 7 PM. Contact [email protected] for more about the schedule, food, what you should details. bring, etc. We’ve had a big increase in our number of guests lately, so if possible please contact us well in advance to arrange a visit. In England, Prabhasvara (Nick Dilks) holds regular Tea events all around the UK. For more information, please contact him at [email protected]. Our 2015 Light Meets Life cakes are starting to roll in, beginning with Inner Path. We In Almere, The Netherlands, GTH member Jas- have some amazing teas this year. Check the per holds tea events every 4th Tuesday of the month at site regularly for details. 7:45 PM. Email him at [email protected]. If you haven't yet, you should listen to Wu De's podcast on Zen and Tea with Rich Roll (www.richroll.com). Please leave a comment on his site to help support us!

Wu De will be in Bali in July and Holland, Belgium and Estonia in August/September. Like water, I find the path of least resistance. Contact us for details. Am I resisting what is? Have I reached an impasse in my life? Can I change form and go through, like Submit your feedback and help spread the water through even the densest forest? word about Global Tea Hut! www.globalteahut.org