Into the River once more — or Tea bags in the River

Together we set off into the unknown. This is the attitude I take, or which takes hold, when doing tea. You can’t enter the same river twice, as Heraclitus says. The past may inform how we make tea, but can only lead us to the door — we have to knock, push or kick it open. The tea session, over rehearsed, can be stale and dry, with rules of decorum taking the place of living art. Tea sessions, like dance, like art, occupies the living space. The imitation or reproduction of what another or ourself has done before is little better than forgery or at best homage. This may be acceptable for the art of tea (茶藝）but can not be called a Tao (道). Such is the philosophy of tea imparted to me by my teacher. I parrot these words, but have gazed loving enough into that pool that I’ve seen my own reflection in it.

A proper tea session is often the result of practice, but is not rehearsed. It breaths fresh life. The type of tea experience which some of us overturn worlds to find, is to throw oneself into the river once more. Techniques for how to swim are best learned in water. The alternative is to sit at the banks of the river, passively holding up score cards for the feats of others. As is often said, the Dao is a path which we walk. It is a philosophy of action. Action from the center pivot of detachment. Keep walking.

Silence and the Pretty-hand Technique Pt. 2

Part 2:

Pretty hand is a concept that we come across in martial arts as well as tea. It is something emphasized in the advanced states of internal martial arts systems, and is sometimes called orchid hand.

Some people will suggest that there is no relationship between the disciple of kung fu as martial art and what we call Kung fu tea. As with a lot of things in traditional Chinese culture, there is no clear distinction between the Kung which is applied to fighting and that which is applied to tea. It is believed that in order to truly understand the dynamics of tea service, one must also understand the inner-workings of the body’s energetic systems. In keeping with this system of knowledge, traditional doctors were very often practitioners of Qi Gung and/or martial arts. The belief being that the same energy which is used to injure or kill, can be harnessed to heal.

Kung Fu, whether applied to combat or tea service, is a force of energy which flows through a person. It is visible in the way a person holds themself, in their eyes and in the subtlest movements they make; the sound of their voice.

In tea ceremony, very often movements of exaggerated elegance will be applied to suggest this flow of energy. Sometimes the Qi or force will be present, but very often it is simply performance — not necessarily connected to the root of being.

When the force of Tea, of the moment, flows through us, very often we will find the hands naturally assuming more graceful postures. The water pours more smoothly and without sound, and fingers automatically curl to avoid a plume of steam.

To say then that a person has Kung, means something much deeper than a well practiced set of movements, or a style. It is the genuine expression of the inner world, in the field of the outer-world. Though we may not be able to see all that lies beneath the surface of a person who prepares tea with true Kung fu, we can very often feel it — taste it.

Silence and the Pretty-hand Technique — Part 1

Much has been said about the value of silent tea practice. In personal practice it can be invaluable in tuning into the inner rhythm of the process. This is the tuning in of the receiver of the mind into the frequency of the Tea — of the natural order. Silence is encouraged in the beginning of traditional tea practice, as otherwise we are simply broadcasting our conscious — often cluttered — mind into the tea soup. This is seen as being essential for both the person preparing the tea as well as the guests. Once having received transmission of the song of the tea (the 茶韻), we are then free to sing along, chat, or do what we please. Once having learned the dance we are free to improvise in time with the tune.

There are also tea teas which are potent to the degree that they render us unwilling or even unable to speak. This is often referred to as ba-qi (霸氣). This can; however, be misleading as some of the most profound and highest teas are those that could easily be overlooked by the United-quiet mind, the busy pendant will be too busy talking or thinking and entirely miss their flight to the island of the immortals — Penglai.

Tea is by no means a silent affair, though comfortable silences are both afforded and encouraged. A good tea will challenge the mind. To those who’ve challenged the mind before, via meditation practice, physical disciplines, internal alchemy, intense study, this may be familiar territory. However, the passage from active consciousness to tea conciousness, requires a letting of the self and a surrendering to the oceanic experience — that of the subconscious or universal mind. It is ultimately still us in the driver’s seat, but the driver is now detached from the experience. There is no longer any need for swearing at traffic lights or flipping off people for going the speed limit. For in truth, where we’re going, there are no roads… (to borrow a phrase).

…To be continued…

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