Tag Archives: Tea Practice

The Sun Shakes Off the Snow

Sometimes Winter stays. Sometimes it doesn’t seem to want to go away. A cold day can last for hours but feel like an eternity. There is a somber quality to snow; it blankets the ground, producing a clean white canvas where trees and rocks and hills are reduced to minimal shapes. This might feel like a welcoming world for those who enjoy the stark quietude that arises from this setting. For others, this icy encasement is a tomb. Cold, barren, deathlike.

Yet, assuredly, Winter slowly fades. Not all at once, but like someone who is waking from a long sleep. Feeling returns to the body. Light becomes perceivable through the thin membrane of the eyelids, through the crisscrossed latticework of lashes. Eyes open. Forms begin to materialize. In these moments between slumber and waking, we forget our dreams and the inexplicable unease of a nightmare. Visions that once enthralled us are now inaccessible, the chasm of unconsciousness too vast to cross.

As Winter thaws and its icy grip loosens, Spring’s warm light slowly creeps in. The sun shakes off the snow, causing crystalline cascades to crash down from the bowed limbs of pine trees. Birds emerge from their hideaways. Rabbits lollop and bound over snowdrifts. Foxes dart and skip from the corners between garden and forest. Shadows bend and play in the new light that comes with this time, running over mounds and valleys articulated in the melting snow. Water drips from the eves of my house, from the standing pole in the field. The old lunisolar calendar is right. This is the first of Spring. 입춘 Ipchun (立春 Lìchūn in Mandarin, Risshun in Japanese , Lập xuân in Vietnamese). The first solar term of the new year.

As the Northern Hemisphere warms, humans, caught in their myriad of global existential crises, still seem locked, frozen in place. Nature always seems to be one step ahead of the human world, waking before them. Spring winds begin to blow, the first buds form on the iron-like plum branches, and cracks form across the ice that covers ponds, snapping and popping and echoing in the silence of the cold.

I sit inside my indoor tea space, waiting, wanting to reconnect with friends I haven’t seen since this pandemic, friends whom I haven’t seen for years. Staring across the rolling hills of snow in my garden, I hear footsteps tread across the path to my front door.

A package from a dear friend in Korea bearing gifts wrapped in red and yellow handmade paper, tied up in colorful thread. Although I haven’t seen this friend in over a decade now, the package awakens memories of when we first met, one frigid Winter long ago. I spread the gifts across the long-stretched length of my wooden tea table. A world wrapped in snow. Gifts wrapped in paper.

I slowly pull the ribbon way. Peel paper apart.

A bundle of tea, compressed within a tube of bamboo. 죽통차 jugtongcha. Bamboo tube tea. I am elated. A tea I’ve never tried before. Although similar to 後發酵茶 hòu fājiào chá of Southwest China, 후발효차 hubalhyocha (post-fermented dark tea) is distinctively its own form of tea. Produced from semi-wild tea leaves grown on the slopes of 지리산 Jirisan in South Korea, the leaves will undoubtedly be a tangled mix of compressed green tea buds.

Printed upon the small packet in Chinese characters (oftentimes reserved for honorific names) is the tea’s poetic name 「碧芽春 」Biyachun. “Azure Bud of Spring”. A nod to what is soon to come. I gently feel the shape of the compressed tea through the white paper covering before setting it down and moving on to the next package.

This neatly wrapped item is heavier in the hand. Something solid with mass is hidden within the paper sheath.

I remove the tied string and paper to reveal a small, high-shouldered 분청사기 buncheong-jagi vase. I set it down and appreciate its form and beautiful blush and grey color. Closer inspection shows a fine network of crazing upon its surface and small iron-oxide spots formed by the heat of the kiln.

I pick the vessel up, roll it in my hands. Enjoy its pure and deceptively simple shape. I upend the piece and set it down to inspect its base. The mark of famed contemporary Korean potter 신용균 (申容均) Shin Yong-Gyun. A favorite of my friend. This is truly a gift.

I return the small vase back to its upright position and begin to unwrap the final package.

It is light, almost as if it were just the paper itself.

Loosening the red paper cover, I find the contents to be roll of dark cloth, hand-stitched with red thread along the edges.

As I unfurl the woven fabric, I recognize what it is: a 다포 dapo (茶布 chá bù in Mandarin). A cloth for setting teaware upon.

This is special. This is a surface upon which tea can be made, a plane upon which possibilities are endless. The color is surprising, unusual. It is the result of a traditional permission tannin dying technique. The edges stitched by my friend’s hand. The three items are a call to action, to set the kettle to boil, and to slow down and make tea. 

As if unwrapping a gift all over again, I peel the paper from the bamboo tube-packed hubalhyocha.

Picked last Spring, the tea leaves are still dark green, save for the downy silver-tipped buds that only occur during the early harvest. 

I unsheath a tea knife and begin to gently pry off a measure of tea, being mindful not to break the delicate young buds in the process.

I set the tea aside and lay out the dark cloth across my wooden tea table. Like the snow outside, the persimmon-dyed dapo is a blank canvas.

I wander out to my garden and cut a sprig of pine from the small forest. I return to the warmth of my indoor tea space and begin to arrange the wares upon the long cloth. The pine is placed into the buncheong-jagi vase.

A wooden tea tray and square of woven hemp cloth are placed atop the dark fabric.

Atop this I place a buncheong-jagi teapot and 숙우 sookwoo. An archer’s thumb ring for a lid rest.

Matching cups are placed one on top of the other. Wooden cup stands are stacked beside them.

A tea scoop made of bamboo with a poem is placed along with these objects.

The heat of the kettle rises and steam begins to coil upwards from the iron spout.

I place the measure of tea into the upturned bamboo scoop.

I arrange the wooden cup stands. I place the cups upon them.

I breath and lift the iron kettle from the heat of the brazier and pour a draught of hot water into the sookwoo. The grey and white glaze of the ceramic reacts to the warmth of the water, deepening in tone, revealing a new array of colors. Blues and pinks, purple and amber emerge from the clay.

As the water heats the sookwoo, I remove the lid from the teapot, setting it down atop the archer’s ring.

Water is then poured from sookwoo to teapot.

From teapot to cups.

As the three small cups warm, the measure of tea is further broken down and placed into the open cavity of the teapot. A gentle scent of tea rises, the first hint of what is to come. It is sweet, tannic, reminiscent of the soft aroma of Spring rain.

Water is once again poured into the sookwoo and then poured from sookwoo to teapot.

The lid is placed back upon the teapot and the tea is left to steep. One after the next, the cups are emptied, their clay bodies warmed by the heat of the water, ready to receive the first steeping of tea. I do not let the tea brew for long, knowing that, regardless, this tea will be powerful.

As I pour into the cup closest to me (usually the “host’s cup” in the traditional 茶禮/다례 darye “tea rite”), I inspect the initial color of the tea, determining whether it is ready to be fully decanted. The color is lively, deep, golden. As I begin to pour into the cup furthest from me, I see the color of the tea’s liqueur darken. The next cup is slightly darker. The cup nearest me darkens with the additional pouring. I move back the the remaining cups, adding tea to them and back the the host cup. The final drops of tea are distributed to each cup until the teapot is fully emptied of liquid.

The pot is returned to its resting position and lid removed to allow the leaves to cool, for the remaining heat to rise out of the pot.

Three cups of tea for myself and two unknown guests.

This number frequently appears in traditional East Asian numerology. It is the number of strength during tough times. The number of heaven, earth, and humanity. It is the number of Buddhist “jewels”, the three “refuges” of the Buddha, the Dharma, and the Sangha.

In Winter, it takes on another meaning too. As Winter is at its coldest, it is said that only three plants survive to Spring. The pine. The bamboo. The plum. Poetically, these are called the “Three Friends of Winter”. 歲寒三友/세한삼우 Sehansam-u in Korean (Suìhán sānyǒu in Mandarin, Saikan san’yū in Japanese, Tuế hàn tam hữu in Vietnamese).

I pause for a moment and reflect upon this. Friends making it through challenges together and making it to Spring.

Outside my window, snow still remains. Shadows stretch across the sparkling hills and icy drifts. The desiccated stocks of yarrow and grass poke up here and there.

Small plants peak out from icy holes from where they once grew in Spring and Summer.

Inside are warm cups of tea. A kettle boiling. What treasures these are! Old friends and memories!

The tea, the vase, the hand-stitched dapo; these are reminders of resilience. Long after the tea is gone, the last leaf steeped, long after the ceramic vase breaks, long after the deep color of the dark cloth fades; friendship will make it through to the next season, to the next lifetime.

I raise the first of three small cups to my lips and savor its beautiful aroma. Rich, warm, akin to the skin of a dried persimmon. I take a first sip. Wild, active flavors dance across my tongue, filling my mouth. It is nothing like any other tea I’ve had before. Not bitter but full-bodied. Not smoky or excessively dry, but juicy and alive.

Hints of pine resin, of tart forest berry and grape leaf. Marigold, honeysuckle, and bamboo pith. As I finish the cup, final notes of walnut skin and apricot arise. A distinctive minerality and mallow texture coats the cheeks and throat. It lingers and does not fade. I drink the second and third cup and, each time, the flavors grow in their intensity, piling up like the many thin layers of snow outside my window.

As I sit, radiant in the sensations that come from enjoying a fine tea, I pour a second draught of hot water from the kettle into the sookwoo.

Steam rises, catching sunlight. I pour the cooling water into the teapot, submerging the leaves once again. In the daylight, they begin to look more alive. Their verdant colors awaken more. Their aroma becomes more pronounced.

I place the lid back atop the small mottled grey pot and wait again for the tea to steep. The kettle sighs as it boils.

The cups sit empty, waiting for a second pour.

The bamboo scoop, with its poetry carved, rests. Who knows when next it will be call upon in service for making tea. Light filters through the sprig of pine.

I lift the teapot and begin to pour the tea again. First to the cup nearest me.

Next, to the cup furthest away. Then back and forth, from cup to cup, until each is full of the golden liqueur.

I lay the pot down again. The lid placed back upon the archer’s ring. The second steeping was intentionally faster, pulling back to express more delicate flavors.

The color of the cup is lighter, brighter. Gone is the intensity, but each flavor remains strong, pronounced.

I sit with the tea for several hours more, letting the kettle rise to a boil, refreshing it with cool water.

Outside my window, the light dims as afternoon recedes to evening. The sun settles its final beams down across the snowy landscape of my garden. Icicles hang from the plum tree beside my home, catching light. Leaves in my teapot rest.

This time I’ve had, tucked beneath the mountains that stretch along the Hudson, has revealed to me the microcosm that each season brings. There are minute steps that the world takes away from the cold of Winter and to the opening of Spring. Almost imperceptible is this transit, evinced only in the subtle shift in sunlight or the way the wind curls and carries warmth where once it produced a chill.

Friendship, too, slowly transforms, evolves, deepens even as the time between meeting widens. This change, like the incalculable shifts that occur between seasons, are not always felt. Perhaps like the seasons, it is when we are inspired by our friends to endure and to create despite all our challenges, that we feel their presence the most.

While the snow remains, Spring slowly approaches. Indeed, it is already here.

6 Comments

Filed under Ceramics, Education, Korea, Meditation, Tea, Tea Tasting, Travel

The Cold Earth

The journey through Winter unfolds like a walk into the wilderness. At first, it comes with the frost that overtakes the garden and is retained at its edges. The hoary frost that clings and encapsulates toothed leaves.

The freeze that finally takes the last remaining chrysanthemums.

The jagged crystalline structures that accentuate the natural geometry of twisting artemisia.

These are the final sounding knells of late Autumn as it succumbs to the dormancy of the cold season. After this point, Winter has begun. We and the whole world around us is engulfed. The untamed wild that is Winter will only feel deeper, darker, more formidable as time progresses.

The depth of Winter does not come until late January. While each day is growing lighter, temperatures continue to plummet until the earth grows hard and the mountain streams freeze over. Here, one must harden the self and to test one’s resolve in their practice.

Since moving my life closer to the mountains and streams, I’ve become evermore aware of the seasons’ cycle, their waxing and waning, entrance and climax.

Now in the depth of Winter, the mountains remain locked in ice. While not constant, when it does snow, it stays, no longer melting as it had in early January.

The garden is blanketed in white. Neighboring houses appear through the gaps between the trees, as if huddled to stay warm. On the coldest day, the apex of what is known in Japanese as 大寒 Daikan (Dàhán in Mandarin), I resolve to put my practice of 茶の湯 chanoyu to the test. Since Winter began, I’ve avoided making tea within the confines of my makeshift tea hut. Its thin walls are no true barrier to the elements. Enrobed in a layer of frozen snow, it is a difficult place to envision making and enjoying a bowl of tea. However, on the coldest day of the year, when temperatures dip to their lowest, it seems evermore a welcoming challenge.

Packing up wares and kettle, scroll and an ad hoc portable 置炉 okiro made of leftover floorboards, I make my way across the snowy garden, down a stone path to the small tea hut. As I walk, I note how even the garden has been transformed by Winter’s grip. Shapes become obscured, softened.

The thorny patch of wineberry and roses are coated in downy snow.

Rough stumps look like ink-painted mountains envisioned by 范寬 Fàn Kuān (c. 960- c. 1030). Have I, too, become a traveler among mountains and streams?

I walk over carved stepping stones, their chiseled edges wrapped in a layer of snow. I feel a tinge of sadness having disturbed their perfect, untouched form.

Even in the coldest of extremes, I notice moss still growing on the shingles roof of the wooden hut.

I push a small stone that keeps the door closed and open up the old garden shed. Cobwebs collected in the corners. Light filtering through the one window. I unroll the scroll and set the kettle to boil.

I rest the 鐶 kan upon the rough bricks that make up the 床の間 tokonoma.

For a moment, I sit and contemplate the meaning of the 掛け軸 kakejiku. 「千載一遇」Senzaiichigū. “Once in a lifetime”. Literally “to encounter once in a thousand years”. The cold is biting, even as the kettle and heat of the 炉 ro begins to warm the small interior of the hut.

I pour fresh water into the 水指 mizusashi. Before it, I place a tall 茶入 chaire, wrapped in a multicolored silken 仕服 shifuku.

In the shadows that are cast upon the surface of the rough-hewn wood. In the silence of the lonely tearoom. In the quiet that only happens when the world is covered in snow. I sit. I observe. I take in the solitary moment.

The bright spangled pigments and dimpled texture of the silken pouch. Its riotous colors against the cold white of the 鬼萩 Oni-Hagi mizusashi. The rich purple of the braided knot that keeps the lid of the chaire on tight.

I bring tea bowl and 茶筅 chasen, 茶杓 chashaku and 茶巾 chakin, and place them beside the tall chaire.

The bowl, a 備前焼筒茶碗 Bizen-yaki tsutsu-chawan, is only used on the coldest days of Winter. Its high walls and slim profile help to keep the heat of the tea within its interior, keeping it warm for the guest to be served the hottest bowl of tea possible on the coldest day.

Alone, I will be both host and guest. A practitioner practicing in solitude, resolved to test his mettle against all that Winter can muster.

I position the 建水 kensui beside me. I set the 柄杓 hishaku down atop the 蓋置 futaoki. The sound of the kettle is a low, resonant hiss.

I breathe and reposition the teabowl, from left hand to right hand to down before the upper corner of the ad hoc okiro. A jumble of old floorboards. A pile of dust. I lift the chaire and place it before the tsutsu-chawan. Both bowl and tea container are of equal height.

I reach down with both hands and delicately untie the braided cord of the shifuku pouch.

I loosen the strings and gathered fabric. I peel the silk from the smooth ceramic sides of the chaire.

I place the ceramic tea container down before me. I place the shifuku beside the mizusashi. The multicolor pattern upon its dimpled surface now muted in the cold light and shadows that stretch across the floor made of the pressboard within the austere interior of the wooden hut.

I let my gaze rest upon the tall, slim chaire. The bone lid.

The iridescent drip of glaze that runs down its front. Its refinement and its rustic qualities. I lift it and cleanse it with my folded 袱紗 fukusa.

Once purified, I place it beside the lower corner of the mizusashi. The chashaku follows, cleansed and placed atop the lid of the chaire. Finally, the chasen is placed beside these objects, set between mizusashi and okiro.

All that is left is to remove the chakin and add hot water into the teabowl.

I remove the lid from the iron 茶釜 chagama.

The sound of boiling water rises, competing with the sound of the slight breeze that passes through the pine trees that hang over the hut.

The bamboo ladle is dipped into the open mouth of the old iron kettle and hot water is drawn and poured into the tube-shaped chawan. A plume of steam rises from the dark void of the teabowl. The kettle is closed again to retain its heat.

The chasen is placed lightly into the center of the teabowl. The thin tines of the bamboo whisk disappear into darkness and shadow. The whisk is softened by the heat of the water, flexed and inspected and placed back beside the chaire, between the mizusashi and okiro. The chawan is emptied and wiped with the chakin. Only the inner walls are cleansed. The bottom of the bowl is too deep to reach into.

I breathe and lift the chashaku from the atop the chaire and pause before I lift the tea container. I remove the lid and place it to the side of the tsutsu-chawan. The two become a contrast of dark and light, rough and smooth.

Even the floor provides a juxtaposition to the lid which now rests upon it. The scattered array of chipped wood and jumble of printed words; a curious canvas upon which this object has been placed.

I remove three scoops of bright green 抹茶 matcha powder from the chaire and place each, one on top of the other, into the dark center of the teabowl. Next, I lay the wooden chashaku down upon the rim of the chawan and tilt the chaire over, letting the remaining contents within it cascade downward into the teabowl.

The chaotic pile it creates is akin to the mounds of snow that have accumulated around the eaves and corners of my house, made out in vibrant green.

I replace the lid atop the chaire and set it back down between the mizusashi and chasen. I inscribe the sigil of my school into the tea with the curved top of the chashaku and tap it lightly against the inner edge of the teabowl. I bright, bell-like sound chimes from the high-fired clay of the ceramic tea vessel.

Tea powder now in bowl, I reach for the hishaku once more and remove the kettle’s lid to draw water once again. A high, constant his emerges from the mouth of the iron kettle as I pull water from it, adding a minute amount to the tea powder within the tsutsu-chawan.

I set the hishaku atop the kettle, to wait until I need it again. I reach now for the chasen, lifting it from its resting position and placing within the mixture of matcha and hot water. I slowly begin to press and knead into the two substances, methodically mixing them together until the form a thick aromatic paste. Unable to see into the bowl of tea, I rely solely on muscle memory. I feel the tea and try to recognize when it is ready.

I lift the hishaku once again from the kettle and with right hand holding the ladle and left hand lifting the chasen slightly out of the chawan, I pour a second measure of hot water into the teabowl.

I continue to mix the tea together, its consistency becoming thinner, though still viscous. The fragrance of tea filling the space, blending with the crisp scent of snow. My breath matching the slow, controlled cadence of the whisk, as I try not to let the carved bamboo blades touch the inner walls of the teabowl. Even whisking in a tube-shaped chawan is done differently, more mindfully. All of this against the backdrop of the coldest day of the year.

As I finish, I lift the whisk out of the bowl and place it upright beside the chaire, between the mizusashi and okiro.

The bowl of 濃茶 koicha is complete.

I pause and stare down at the tall chawan. A glint of green light shines back up at me from the depths of the dark vessel. Dark clay. Dark shadows. Dark pitted patterns against its inner walls. I lift the bowl and turn it so that the 正面 shōmen faces away from me. I offer a small bow and give thanks for my health, for the health of my friends and family, and for this moment, once in a lifetime.

I tilt the bowl as I bring it to my lips. The intense aroma of tea, of warm unglazed ceramic, of snow and ice, of the iron kettle and the paper scroll in the alcove. I peer down the long, dark cavern that is the tsutsu-chawan. In the dim light of the tea hut, the interior of the vessel appears mysterious, the tea an apparition at the end of a tunnel. Winter is like this. At one moment a beloved entrance into a season of togetherness, of warmth, of celebration and the coming of new possibilities. In this same moment, it is long, unending, cold and cruel, dormant and dead. In this environment of extremes, one’s practice is tested.

In the traditions of 禅 zen and the various martial arts of Japan, Winter was historically treated as such. During the coldest days, ascetic practitioners engaged in 寒稽古 kangeiko, to test the limits of their spirit. On this, the coldest day of Winter, I have been tested.

As I set down the teabowl, steam rises from my mouth and from the mouth of the tsutsu-chawan. A single trail of thick tea crawls slowly back down the inner wall of the vessel.

The deep green color caught in a streak of light that enters the empty void of the teabowl. I pour hot water into the chawan and pour this into the kensui.

I remove cool water from the mizusashi and use it to cleanse the teabowl and chasen. Extra effort is made to do this as the residual tea is thick and not easily lifted from the surface of the bowl, from the bamboo tines of the tea whisk.

Once cleansed, I place the folded chakin back into the center of the chawan. The chasen I place atop this. The chashaku, with tea dust now wiped from its curved carved tip, is set along the rim of the teabowl.

The objects, still warm to the touch, are placed beside the chaire, which has been shifted back in front of the mizusashi.

Space exists between them both.

Room enough to breathe.

Room enough to coexist. 間 ma.

Cold water it drawn from the mizusashi once more and placed into the open mouth of the boiling kettle. Cold water and hot water mix and calm the roiling boil contained in the 釜 kama. The sound, the bright and lively hiss, returns to a dull hum. There is the sound of crows cawing and sifting through the snow outside the tea hut.

The hishaku is moved from right hand into left. The bronze lid slides back onto the kettle’s mouth, set slightly ajar. A thread of steam rises from the gap. The mizusashi is closed. The hishaku and kensui are placed together.

The top of the futaoki is wiped and placed with the ladle and waste water bowl. Shadows have shifted. Light collects inside objects and concave volumes. Glaze with crackles that resemble ice. Cold, defined shapes in soft, dull sunlight.

I move the teabowl and produce a wooden tray to conduct 拝見 haiken. The grains of the old 香盤 kōban somehow remind me of time passing as I place the lid of the chaire atop this surface. Humble and ordinary are the rings on a tree. Only when cut on an angled bias do they stretch and yawn and expose themselves. Time, once deemed a collection of interchanging intervals, stripes that circle the heartwood, are pulled apart. Left to be examined as long, uneven patterns, random, chaotic, beginning and ending with no apparent meaning.

When Winter brings death and dormancy, sickness on a vast scale as we’ve seen, with these memories stretch and yawn and sear into our collective consciousness? Will we avoid them, shut them out, close the door and create walls around them as we do on this coldest of Winter’s day? What will the tree rings of time show of this year? Of the next? Of the final years that we cling to this fragile earth, now hardened and cold? Was this the coldest of day or will tomorrow be? Will this coldness never end? Are the plum branches outside my window made of iron or will they once again bloom?

「千載一遇」Senzaiichigū.

“Once in a lifetime”.

“To encounter once in a thousand years”. What will we see while we are still alive? 

The chaire is cleansed and set down. Next, the shifuku. Finally, the chashaku. Arranged beside one another. Caught in the dim light. Caught in the contrasting shadows. Against the craziness of the construction plywood and of my madness that drove me out into the cold to practice tea. Kangeiko called me and forced me to make a bowl of thick tea, to prove I could, against all odds, to live even as there is death and desolation all around me.

The empty chaire. Gold foil under its bone lid.

The silk shifuku pouch. Empty. Made of fabric of found 着物 kimono.

The wooden chashaku, carved from an evergreen.

Like those that hang over the roof of this hut.

Warm hues. Cold light of a Winter day. The rising hiss of the kettle returning. Heat radiating from its iron skin.

Haiken is a nonverbal answer to an unspoken 公案 kōan (gōng’àn in Mandarin, 공안 gong-an in Korean, công án in Vietnamese).

To provoke great doubt into one’s practice. To push it to the point where logic falls to the wayside. To the point where only known, lived truths dwell. To awaken to this.

Objects are set aside. The bowl is brought back before me.

A void. A dark mystery still.

The flame-licked exterior of the tube-shaped bowl, discolored where ash and heat brushed against its clay surface.

I lift it up slightly and roll it in my hands. The clay is still warm from when it once held the heat from the kettle, the vitality from the tea. I turn it over and inspect its 高台 kōdai. It is low-slung. Cut and carved-out.

The name of its maker, possibly that of the contemporary Bizen potter 黒田 美紀 Kuroda Miki, is barely decipherable. Small stones and pebbles and grains of sand explode out onto the exterior. A mess of reds and purples, browns and whites. Like a rejected old brick.

I return the bowl to its upright position.

The form is obscured when viewed from up close. The individual thumb prints. The pinches that pressed against the outer walls. Again, marks of its maker, but if a different kind. No name, just the reminders of the action. No words, just truth.

Does what forms the exterior also form that which is found within?

Is the surface an indicator of the void?

Tracks of a solitary animal caught crossing the snow.

An excursion out into the cold on the coldest day of Winter.

Once in a lifetime.

Perhaps, soon, the ice will melt.

6 Comments

Filed under Ceramics, Education, Green Tea, Japan, Matcha, Meditation, Tea

Stop Everything

The new year has arrived and with it comes the sensation of getting older. Winter’s snow comes and goes in fits and starts, blanketing everything in the evening, melting away by the mid-afternoon. All that seems to remain is the biting cold and a still, quiet hollowness. The previous year has left me burnt out. What energy is there left to pick up the pieces of a world that lies shattered? To bind a broken nation back together again? Time has told me that regardless of which way the winds of politics or the economy or a society as a whole may go, the old habits will die hard and the work to become a more enlightened person will never be done. Exhausted, like a well-spent bonfire, all I can do now is take pause. I need to re-collect myself. I need to stop everything.

Currently, my new home presents me with a conundrum. Too cold to be outside, the makeshift tea hut in my garden remains empty, unused. Still in the process of moving, my living space is still too disorganized to encourage me to make tea. For someone who finds comfort in order, the chaos depletes me, both body and soul.

Nestled between stacks of boxes, dusty floorboards, and buckets of paint and plaster, I eek out the faintest of foothold for tea and to find a moment’s peace. To stop everything means to put down my work, to, for a moment, ignore the emails and the incessant chiming and pinging of the digital world. It is to close the door behind me. To look out onto the world outside my window, and to look inward into the world within me. The snow-covered mountains, with their bare-branched trees. The low hiss that emanates from the warming kettle. The slate-grey sky with obscured sun. The Winter of early January is an empty space, enough to let the mind wander without chance of attachment.

I dust off the top of an old wooden desk and unearth a small 仿古 fǎng gǔ-shaped 宜興茶壺 Yíxìng cháhú from a tattered cardboard box.

Other items are collected too. A white 분청사기 buncheong-jagi cup by famed contemporary Korean potter 신용균 (申容均) Shin Yong-Gyun.

A bamboo tea scoop, an old coin to use as a lid rest, pinchers made of aromatic wood.

No ceremony. No ritual. No pretense guides me. Absent is specific form, aside from that which facilitates ease of movement, the maintenance of heat from kettle to pot to cup, and the subtle cues that guide me to make the best cup of tea possible.

The tea, the wares, the heat of the water; these will define the space and mindset of this moment.

Items now placed atop the wooden desk, I set forth to brew the selected tea, a 鳳凰單樅烏龍茶 fènghuáng dān cōng wūlóngchá poetically named 《兄弟》“Xiōngdì”, “Brothers”. I breathe deeply and open the pressed-metal tin that has been holding the tea for the last eight years. I carefully place the thin, wiry leaves into the concave of the bamboo tea scoop.

Their color appears darker, their surface more lacquer-like since when I first procured them years ago when I traveled to the tea gardens of 潮州 Cháozhōu.

I warm the teapot and tea cup and discard the hot water into an old Japanese 建水 kensui. I return the kettle to boil and, as I do so, I remove the tiny tea pot’s lid. Its interior is slick with residual moisture.

Heat rises from within its open mouth.

I place the tea leaves gently within the empty vessel. A void now filled to the brim. Wild, wiry, unencumbered.

I pause. The faint aroma of the old tea wafts in the air, standing out against the scent of dry cardboard, of dust, of the layers of plaster and paint that surround me. A faint reminder of its former self when it was still fresh. A faint reminder of the tea processing room that was filled with the inescapable perfume of the harvest. A faint reminder of life when tea was freely shared between friends, having traveled great distances by airplane, over subway lines and through crowded streets to enjoy the warmth of tea and each other’s company. A faint reminder of life before it was boxed-up, shipped away, and stacked in corners.

I lift the kettle from the brazier and pour a draught of hot water into the teapot, over the tea leaves. Bubbles and foam surface. Oils and fragrance re-emerge, long-locked within the curled tendrils of the coiled tea.

I place the lid atop the tiny vessel and let the tea begin to steep. No sound. No movement. Just stillness. Thoughts of work and life momentarily drop away. Worries, fears, anxieties that might normally arise come and go, but I pay them no heed. All there is now is a small pot brewing tea.

I breathe and hear the rise and fall, expansion and collapse of my chest. The rustling of the cloth of my shirt. The air passing through my lips and nostrils with every inhalation and exhalation. I hear the creaking of freshly-laid floorboards. Of the furnace burning. Of my partner walking down the hallway in the distance.

Stopping everything does not mean everything stops. One just becomes more aware of their presence, their true nature. A quiet observer to one’s own experience and to the oft-overlooked actions of others. The habitual mind arises as it always does, trying to cling to sounds and movement, to thoughts and distractions.

Here, the act and action of making tea becomes my guidepost. If I am to make tea, I must remain in this moment, focused on this task. I stop. I breathe. I observe the heat of the pot and rely on intuition to know what is happening within its red clay walls. The collecting and evaporating of moisture off its surface, away from the bat and bamboo motif.

The pulling of the tiny droplet of water from the tip of its curved spout. The sigh it seems to release when the tea is ready to be poured.

I quickly grasp the teapot with the fingers of my right hand and tilt it above the white glazed Korean cup. Hot tea cascades downward at an even pace, a single, unbroken stream, into the cup. Once emptied, I place the teapot back down into the center of the Yíxìng 茶船 chá chuán, its lid removed to allow the leaves to cool and the steam to rise out from the interior.

The color of the tea liqueur is lustrous and golden.

I lift the cup to my lips and savor the aroma. It is bright, with notes of citrus blossoms and tropical fruit. I pause and sip from the cup. As a now-aged tea, I expect it to be calm, its flavors settled and muted. However, what I receive is far from this. The tea is beautiful. The flavor, arresting. It opens with a burst of fruit notes akin to guava and papaya, followed by sweet and lingering aromatics of blossoms and gardenia. More surprisingly is the presence of a refined, velvety vanilla pod note that awakens me. These favors, which may otherwise be in contrast to one another, blend, meld, and harmonize. It is at this moment that I am reminded of why the tea is poetically named “Xiōngdì”, “Brothers”.

The tea, grown on the slopes of 烏崬山 Wūdōngshān in Cháozhōu, is comprised of two distinct cultivars that are grown in a single grove. The two tea plants, kept in close proximity, develop flavors that are uniquely their own yet beautifully balance one another. They are two yet feel as one.

As I again pour hot water into my teapot, I further recall memories from my past, reminded of that first journey taken to Cháozhōu, alongside with my own tea brothers, Steve Odell and So Han Fan. There, digging through cities and climbing up mountains in search for direction, in search for tea, we worked at a breakneck speed, not wanting to squander our time and let the opportunity to learn from direct experience pass us by. I recall early mornings, long days, and late nights, tasting cup after cup, in pursuit of knowledge and beautiful tea.

Now, at this point in my life, almost ten years since that moment, these memories, too, seem fresh. Their fragrance and flavor still resounding and surprising.

All that is left now are these leaves. A fitting tribute to time well spent. Something so fragile as a memory, so fragile as a pile of leaves. Through steeping after steeping, their flavors are expelled and spent. All that remains is a sweet, honey-like water.

Even after the tea is gone, its scent still lingers in the empty cup. As I cleanse the wares once again and return to a day of work, I can feel the pull of daily duties, the tug of responsibility and of commitments. I sit and pause for a moment longer, using this time to ponder.

Action and inaction; at times the space between them feels defined and absolute. Here, the habitual mind is inclined to prefer one over the other: one becoming a welcome respite, the other, a dreaded chore. Yet, when you stop everything, inaction is the action. Even within inaction, thoughts, memories, and sensations will still arise. Worries and anxieties still exist. As nothing truly disappears, these, too, will continue.

In the more than two decades now of practicing tea, I’ve come to recognize this. In the inaction of making tea, there is action. Worries, thoughts, memories will still be there; they can help or hinder you, encourage you or deter you, focus your gaze or leave you distracted, expand your mind or cause you to fixate and become attached.

As I wipe the chá chuán and place the lid back upon the teapot at an angle to let the tiny vessel dry, I return to the notion of form and its absence as I’ve been brewing tea. The pot is tended to in a certain way. Warmed, cleansed, utilized as if it were a fine tool to prepare the perfect cup of tea. To do this, one must focus on what is needed for that very moment and let everything else drop away.

Extraneous objects and actions are not invited to the tea table. Neither are worries or distractions. Through practice, everything is honed-down to its most essential, until all that is left is just making tea. Memory serves to guide the body in its movements, the mind in its exploration. Worry is left by the wayside. Instead, care and attentiveness come to the forefront, in service to the moment, to the task at hand, to the invited guests. Habitual fixations and attachments burn away, as time burns away, a ticking clock reflected in the diminishing flavor of every steeping, of every cup consumed, of every last leaf used up until there is no more.

All that is left is the lingering heat of the kettle, the 回甘 huí gān of the tea caught in one’s throat, and perhaps feeling of lightness that carries on into the next task. A pot left to dry.

An overturned cup revealing the name of its maker. The emptiness of Winter in early January. The sensation of getting older. Disparate flavors that harmonize.

Leave a comment

Filed under Ceramics, China, Korea, Meditation, Oolong, Tea, Tea Tasting, Travel

The Last of Autumn’s Leaves

Autumn has passed and Winter’s presence grows more and more each day. Morning’s light emerges later and darkness arrives over the horizon sooner than the weeks and months before. Winds whip and howl through bare trees.

The mountains, evermore, replace their vibrant pigment in exchange with varying hues of umber and shades of purple. The colors that do remain cling to branches and scatter on the forest floor. The last of Autumn’s leaves.

The lichen.

The moss.

The rich soil.

The slick cascade of water rushing from the rivers and over rocks. I spend the last of these days, where the final forces of Fall remain palpable, crawling up the edge of a waterfall to the top of a mountain.

In the foothills that mark the trailhead, one final stand of bright, golden maples eek out their last celebration for the year.

Fluttering leaves.

Filtered sunlight.

A cathedral’s nave cast from nature.

Further into the forest, the trees grow bare. Looking upward reveals a spindly network of branches, none coming too close to touch, forming empty channels between them. Bright blue rivers of sky. Birds call and sing. The swirl of the wind. The sound of the brook echoing and beckoning me deeper into the forest, further up the mountain.

As I ascend I pause to appreciate small chance-made vignettes that adorn the forest world. A gnarled old root caught in decomposition.

Two fallen tree trunks, blackened by fire.

In Winter’s cold decay, life still pulses through the forest. Springing up from the thick carpet of fallen leaves, young saplings find a foothold.

Ferns of all forms unfurl.

Moss find shelter in cracks and crevices.

On twisted roots.

Over rocks.

Halfway up the mountain, I stop to savor the rush of the cascade.

Perched on a stone boulder outcropping, I spread out a tea set kept in my side bag. A brocaded box and tea-stained linen cloth.

A small 內紫外紅 nèi zǐ wài hóng 宜興茶壺 Yíxìng cháhú from the early 1980s set atop an oak leaf.

Opened, it becomes a vessel to contain the moment, a chance to pause, an opportunity to meditate in nature. No extraneous noise, just the sound of the waterfall and the wind pressing through the trees. No unnecessary thoughts, just those enough to attend to the act of making tea.

Thoughts enough to guide my hand as I place old tea leaves intro the center of the open teapot. Twisted, dark, aged leaves of an old 普洱茶 pǔ’ěr chá that mirror those fallen on the path that led me to the waterfall’s edge. Red and russet and warm. Dry and leathery like a worn boot.

I pour out a measure of hot water into the open teapot and, for a moment, watch as the tea leaves roll and slowly expand. The deep blue of the sky overhead reflecting in the tiny pool of the open teapot.

I replace the lid and wait for the tea to brew.

In this moment of waiting, I observe the world around me.

The waterfall, the rocks, the forest. The cascade and the rush of water.

The pool in which it all collects and churns.

The mountain stream that ambles and coils downward.

The water, disappearing over a bend and humped back of the hillock. Water, merging with earth, with the wood of the forest, with the light caught against the leaves and the skyward stretching columns of trees.

I pour out the first of many steepings from the tiny teapot into a single cup.

The color of the brew is a deep scarlet. The aroma is rich like healthy soil. The favor is sweet and satisfying, akin to a fine wine, with a soft lingering finish that tapers off slowly until it merges and fades with the myriad of scents that define the forest.

I continue to sit and steep tea. Time passes, marked by the slow shifting of light through the trees.

The change in color of the tea’s liqueur

The expanding of the tea leaves.

One last cup and I close the pot and wrap up the small tea set to continue on my journey up the mountain. Further up the mountain, the forest thins. Yet, here, too, Winter’s blooms can be found. 

Witch Hazel flowers burst atop the knobby and twisted branches of their weathered trees.

New moss emerges from underneath desiccated leaves.

Even a fallen sycamore leaf appears new, alive, fiery against the cold earth.

Climbing higher still, I reach a mountain lake, the source of the waterfall.

Here I rest and sit for tea, spread out atop a warm, sunbaked stone.

The same tea is brewed from before.

It’s flavor seems gentler now, it’s color paler.

I let each steeping go on longer, letting the leaves soak and expel their flavor slowly.

Atop the stone, I sit with the teapot in silent mediation. The chill of Winter abated by the heat of the sun, yet its presence surrounds me. The umber and purple mountain tops rising up against the lake’s edge.

The bare branches stretching up to the sky. The cold wind that creeps between the folds in my coat. The last of Autumn’s leaves, clinging on to a season long since passed.

2 Comments

Filed under Ceramics, China, Meditation, Pu-erh, Tea, Tea Tasting, Travel

What Welcomes Winter

November began and now seems as if it is almost over. What began as a last stand for Autumn’s glory now seems torn and tattered like the many leaves that still cling to the trees around my tea house. Save for the few maple trees that still hold onto their leaves, the small forest that abuts my wooden hut is bare, wind whips through the branches, whistling sweetly. Mornings are cold. The rain of October is replaced with lighter occasional showers, intermittently broken by bright blue skies of daybreak.

Frost forms. A thin surface of ice covers small pools of rainwater left on the edges of my garden. Bright red rose hips alight the otherwise colorless world. Autumn’s last hydrangeas are dry and brittle. What welcomes Winter are these minute indicators. Not one but all at the same time seem to arrive like a royal retinue, heralding the new season, forcing all beings to bow to Winter’s undeniable influence.

The tea world is not immune to these effects. Everything about the practice shifts at this time. Gone are the regular outings to the river’s edge for an impromptu 野点 nodate. The matchstick partitions and 簾 sudare blinds that once welcomed cool breezes have been folded up and stored away, not to return until Summer’s heat rises. The last of Autumn’s wild grasses are featured in the 床間 tokonoma, but hazel and Winter chrysanthemum seem more appropriate. The tea jar is cut open and the 風炉 furo is finally put away in favor for the 炉 ro. The tiny world of the tearoom becomes all the more intimate as people gather closer to the sunken hearth.

In these times of pandemic, I have only one guest, my partner, and I do not invite friends to share tea. We huddle together in the biting cold on the first day of the tenth lunar month to mark the shift in season. 立冬 Ritto. The first day of Winter on the old lunar calendar. In lieu of having a sunken hearth, I use an old 火鉢 hibachi made from a single burl of paulownia wood. In the makeshift tearoom, it, and the iron kettle set within it, are the only source of heat.

Typically, the opening of the ro (炉開 robiraki or 開炉 kairo) comes sometime between late October to early November, when the presence of Winter is first felt. The 16th century teapractitioner千利休 Sen no Rikyū (1522-1591) took a rather poetic approach, shifting to the 囲炉裏 irori only once the 柚子 yuzu turned color. Others, still, wait for the first day of the tenth lunar month. It was believed that on the tenth (double) hour of the first day of the tenth month (the hour of the boar on the first day of the month of the boar) that it would be safe to transition to a sunken hearth, as this hour was linked to the element water, ensuring a safe use of fire in the house (and tea space). I have chosen to make tea in accordance with this tradition, however, given how cold the day was, I opted to set the time earlier.

Regardless, as we enter the small tea hut, the light remains dim. Steam rises from the kettle, its lid resting at an angle. The sound of the boiling water within it produces a steady hiss, akin to the sound of wind pressing through the small forest.

With the door closed behind us, we spend a brief moment to appreciate a lone dried-out sprig of hydrangea flowers, worn and weathered yet still brilliant and sparkling like silver in the limited light of the tearoom.

As I set down in the position of host and my partner in the position of guest, I offer a bow and tea sweets made of fragrant jelly and sweet chestnut, set atop a large leaf plucked from a nearby maple tree.

Before me sits the 水指 mizusashi and 茶入 chaire enrobed in a silk 私服 shifuku pouch.

Stitched upon the green and gold brocade are the patterns of chrysanthemum and pine. One, the last echoes of Autumn. The other, the fresh arrival of new Winter’s growth. A time of transition.

I move the chaire over to the right and place the tea bowl, 茶筅 chasen and 茶杓 chashaku beside it.

Next, I bring out the 建水 kensui, 柄杓 hishaku and 蓋置 futaoki, setting these on either side of me.

Preparing tea in the ro season calls for a more intimate arrangement. The 茶碗 chawan and chaire are placed at an angle, set closer to the guest and to the heat of the sunken hearth.

As each object is cleansed, they are set between the mizusashi and kettle, bridging the gap between the source of hot fire and cool water.

The chaire is removed from the shifuku.

The chashaku is placed atop the lid of the tea container.

The chasen is placed beside this.

The chawan is brought closer to the host. Hot water is drawn from the kettle for the first time and poured into the black void of the 黒瀬戸茶碗 kuro Seto chawan. Steam rises and swirls in thin plumes as the water enters and settles into the tea bowl.

I set the flat tines of the chasen into the bowl and for a moment they catch the light that filters through the one window cut into the tearoom. The whisk and bowl are cleansed and warmed. The chasen is returned beside the chaire.

The water is poured from tea bowl to kensui. I pause and wait for the final drop of water to roll out of the chawan before wiping the vessel dry with the 茶巾 chakin.

I return the bowl before me and reach for the chashaku. I bow and motion to my partner to enjoy the sweet as I begin to prepare a bowl of tea. I bring the chaire to my center and remove the lid, placing it beside the tea bowl. I press the curved tip of the chashaku into the opening of the chaire and pull out three scoops of bright 抹茶 matcha powder.

I place the teascoop atop the rim of the chawan. As I tilt the chaire over and pour powdered tea into the tea bowl, I notice how light and shadow play off of one another. The bright green cascade of tea falling into the black bowl. The angled darkness forming from the edges of the chawan and lid of the chaire. The dark skin of the smoky-colored bamboo and the thin layer of tea clinging to it.

I lift the tea container and place the lid back atop it. I pick up the chashaku and mark the mound of tea.

I remove the lid of the iron 茶釜 chagama and pull water from it, pouring a some of the water into the chawan and over the tea and returning the rest to the kettle.

The tea is kneaded slowly with the thick, flat tines of the chasen. Slowly the concoction becomes a thick green paste. Slowly the scent of tea overtakes the aroma of incense, of the decaying leaves outside, of the fresh pine needle buds that brush against the moss-covered roof of the tea hut.

More water is added to the mixture and the tea is, again, slowly whisked until it achieves a mirror-like appearance. Light once again enters the tea bowl, illuminating now the emerald pool of thick tea.

I lift the bowl and place it in front of my partner. A bowl to share, unconventionally, between guest and host. As they lift the bowl and enjoy the first sip, I wait in silence.

As second and third sip are enjoyed, I pick up the last lone tea sweet and eat it before the tea is passed to me.

A single trail of 濃茶 koicha runs up one side of the inner wall of the tea bowl. As I lift and turn the bowl to drink from it, I make sure that I drink beside this track of tea. Slowly, as I tilt the bowl to drink from it, the koicha climbs down from the center. Light from the window bounces off the rounded well of the chawan, off the unctuous layer of tea that lines the vessel, off the minuscule pocks and pores of the black glaze. The tea slowly makes its way to my mouth and soon is gone. All that remains is a thin layer that now coats the bottom of the tea bowl.

With bowl placed once again before me, I opt to make an informal gesture and whisk the remaining tea into a bowl of 薄茶 usucha. Hot water is scooped once again from the chagama and poured into the chawan.

In the swirling steam that emanates from the tea bow, I quickly whisk a bowl of tea for my partner, offering another moment to enjoy the shift from Autumn to Winter, from something somber to something light, unexpected, relaxed. In this transition from furo to ro, the sentiment in the tea space becomes less formal and less constrained.

The ro, itself, was not part of the formal tea room arrangement, only making its way into the emerging practice of tea as the rustic aesthetic of 侘茶 wabicha became more widely adopted. Appropriating, adopting and adapting forms from kitchens, travelers’ inns and hermit huts, the sunken hearth calls host and guest to gather closer, to share the heat, to offer everything that one can muster as what is available becomes more meager in the cold Winter months. To transform the “waste” and dregs of tea as an offering to one’s guest is, itself, a gift during this time. Unconventional but welcomed. Like the ro itself, or, in the case of my makeshift tea hut, an old hibachi.

With the final bowl of tea drunk, I cleanse the bowl one last time. Water is added first from the chagama to the bowl and then poured into the kensui. Next, cool water is drawn from the mizusashi and poured into the chawan. The bowl and chasen are cleansed and placed one inside the other. The chashaku is wiped again with the 服紗 fukusa, removing the residual tea dust from the tip of the tea scoop.

The chaire is moved back to rest in front of the mizusashi. The chawan and collected wares resting within it are placed beside the chaire. A drought of cool water is added to the chagama and the lid is placed atop it.

The mizusashi is closed. The black lacquer lid appears like a dark void, caught in the angular light that beams through the small tearoom.

In the waning moments of the tea gathering, I offer 拝見 haiken to my partner, giving them a final opportunity to appreciate the tea ware and the quiet of the tea space. Each item is purified before presented.

The lid of the chaire and the chaire itself.

The shifuku is plucked from its resting position beside the mizusashi and rearranged to sit beside the chaire it once covered and protected.

Finally, the chashaku is cleaned one last time and placed between the shifuku pouch and tea container.

In the low light of the tearoom each item glows.

The glaze of the small chaire holds an iridescent golden shine.

The shifuku pouch, emblazoned in a tessellated pattern of pine and chrysanthemum, sparkles.

The hazy pattern upon the bamboo skin of chashaku appears like a moon peering through a thick clouds of night. Despite the chill in the air, the light in the tearoom is warm, echoed by the heat that radiates from the simmering kettle.

Objects are returned to the host and the chawan is offered for one last viewing. A kuro Seto tea bowl.

Coated mostly in a black glaze, the texture of which is reminiscent of the dimples surface of citrus skin (柚子黒 yuzu-guro), save for the exposed clay of the foot.

The cut calligraphic mark of the potter, 杉浦芳樹 Sugiura Yoshiki (1915-1982) catches shadow and light.

The imprint of the artist’s life left within the clay, felt by the palm of those who’ve since held his work. The imprint of this moment left in the minds of guest and host, two partners as we endeavor to make a life together amidst the chaos of the world. All set against the ever-changing constant swirl of the seasons, one transitioning into another.

What welcomes Winter is what we see and what we feel. Demarcations on a calendar, one the freezing of the earth, on the chafing colors of the leaves on the trees and on the surface of a citrus’ skin. A hole cut out in the center of a tea space. A void where once the furo sat in Summer. The exchange of one thing for another. Of time. Of things that may no longer return come the next year. Of death and decay. What welcomes Winter now may, indeed, never be seen again, save for the impressions they’ve left on our mind.

Leave a comment

Filed under Ceramics, Education, Green Tea, History, Japan, Matcha, Meditation, Tea, Tea Tasting

Autumn’s Decay

Autumn wanes and all around the world seems to be settling into a state of slow, eventual decay. The fire-hued leaves on trees have mostly fallen, tumbling and collecting in copper-colored patches along the edges and corners of the garden and earthen forest floor.

Flowers have all but succumb to the chill in the air, save for the few that remain, twisted and torn. Bushes once verdant and full now appear as a threadbare patchwork of twigs and thorns and tattered pages that tell the story of a hard year gone by.

Even the stones contain a sense of cold melancholy, coated in moss and lichen and the cold dew of the morning. All that remains of Autumn is the thin offering laid before the altar of Winter to come.

A hollow hornets’ nest, a fitting home now for the whipping winds and all that is now dead. Its grey paper walls greet me this morning as I set out along the garden path to huddle in my tearoom in the biting cold.

Gone are the crickets sounding their high-pitched melodies. A lone crow caws across a silver sky.

Before I open the wooden door to my tea hut, I pluck one of the last flowers from a bristling thicket. In the dark interior of my tearoom, I place the bright yellow flower in my 床間 tokonoma. It stands stalwart, despite its damage, rising from a cut-out channel in a old red brick.

With the door now closed behind me, I sit down to prepare a solitary bowl of tea. The soft glow of morning illuminates the small space of the tearoom.

Shadows collect in the teabowl, behind the thin tines of the 茶筅 chasen, and along the woven contours of the white linen 茶巾 chakin.

The uniform grains that envelop the wooden 平棗 hira-natsume disappear into the darkness that lingers around its smoothed edges.

Scant rays of light stretch and bend around the surface of the antique metal thermos flask. In the early morning, I prepared just enough to make tea. No kettle. No brazier. Just a handful of objects, put into motion to make a bowl of 薄茶 usucha. Tea paired down to its simplest form. Just enough.

Objects are cleansed, one after the other. The natsume. The 茶杓 chashaku. The tea whisk made of mottled bamboo. The pressed-metal cap of the thermos flask is removed and steam rises upwards, catching the morning light.

The teabowl, a simple grey 井戸茶碗 Ido chawan, mirrors the colorless sky over the roof and trees and mountains that surround the tiny tea space. Flecks of vitrified sand and muted purples and blues hide in the clay, awoken as the heat of the water touches them.

I rest the thin tines of the bamboo whisk into the hot water, allowing them to open and expand outwards.

The bowl is cleansed and the refuse water is poured into the adjoining 建水 kensui.

The chakin wipes up the residual moisture inside of the bowl, refolded, and placed into the upturned cap of the thermos flask.

I breathe and for a moment am able to taste the sweet aroma of decomposing leaves mixed with morning dew. In the stillness of my tearoom, once inaudible sounds stand out. The flapping of a sparrow’s wings. The falling of a single leaf. The last drops of the previous night’s rain.

I reach out for the teascoop and wooden natsume. I measure three scoops of bright green 抹茶 matcha and place each into the center of the grey teabowl.

I lightly tap the edge of the teascoop against the inside rim of the chawan, knocking off the remaining tea dust that clings to the curved tip of the chashaku.

I return the natsume and scoop back to rest, one on top of the other.

I lift the chasen and place the blades of the whisk over the small mound of matcha. I breathe and lean forward to lift the thermos flask, untwisting the stopper from its metal mouth, and pouring a steady stream of hot water from it. The water runs through the thin tines of the bamboo whisk, dispersing over the tea powder. A plume of steam gusts high from the teabowl, from the thermos flask, from the space between the blades of the chasen. So thick is the steam on this cold morning that one can barely see the tea rising within the chawan.

As the steam settles, so too does the matcha, resting on the bottom of a moss-green pool of hot water. With my left hand in a half-moon shape I grip the side of the teabowl. With my right hand, I grasp the handle of the chasen. One hand steady, the other in motion.

The tea is whisked into a light foam. I lift the chasen from the surface of the freshly whisked tea and set it down beside the natsume.

In the dull glow of the early morning I sit for a moment, resting to appreciate the tea, the teaware, the way shadows amass around the edges of objects and then blur and fade into the floor, into light and into shadows.

I lift and turn the bowl and place it before where a guest would sit. I rise and reposition myself. I sit as a guest. A host becomes the guest.

I admire the teabowl and tea I’ve presented to myself. An offering of time, of effort, of a pause to practice. I lift the bowl and bring it closer to me, across the boundary that is normally demarcated by the brocaded boarders of 畳 tatami.

I bow and thank myself for this gift and, as I do, I peer into the depths of the teabowl.

Minuscule bubbles cling to one another. Huddled like leaves collected against the edge of a pond. Light collects here too, like a thin crescent moon, like a fine silver ring. I lift the bowl to my center, turn it a quarter turn twice and drink from the reverse face of the faceless chawan.

The teabowl emptied, I rest it in the palms of my hands to inspect it in the low light.

Rough clay emerges underneath unctuous glaze. The form of a potter’s knife cut edge beneath undulations of a grey coat.

Up close, the shape of the bowl is not perceived. Instead, light and shadow, articulated form and unarticulated improvisation.

Intention and chance. The form wears-away. Fine lines obscured by the randomness of coincidence.

I turn the bowl over once again and look into the center void. A stark line between light and dark.

I return it to the place of the host. Repositioned, I prepare to cleanse the bowl once more. The whisk is wetted and washed and placed with the chakin together into the open well of the teabowl. The chashaku is wiped of the last remaining particles of tea that remain on its curved carved tip.

The natsume is placed beside the teabowl. Outside my tearoom the wind whips and scatters leaves. Inside, I prepare a solitary 拝見 haiken. For this I bring forth an old 香盤 kōban. Regularly used in my previous tea space in New York City, it seems like a new object in the roughly-hewn environment of my makeshift hut.

I lift the natsume from beside the chawan and cleanse both the lid and inner rim with my folded 袱紗 fukusa.

Once cleansed, I place the tiny wooden object upon the swirling grain of the kōban.

I refold the fukusa and purify the chashaku, placing the carved scoop next to the natsume.

In the new setting of the makeshift teahouse, light and shadows enrobe each of the objects in unexpected and unfamiliar ways.

A once unobserved depth emerges from the grain of the wooden tray. Volume and form appear more pronounced in the soft morning light.

The warmth of the lathe-hewn wood.

The mysterious world captured in the smoky patterns upon the bamboo scoop.

The abruptness between surfaces, finished and unfinished.

In the world of 茶の湯 chanoyu, the boundaries between worlds is emphasized and celebrated. One often enters the tearoom through a crawl-through door, the 躙口 nijiriguchi. A refined piece of smooth lacquer if often contrasted with a piece of rustic bamboo.

The sacred space of the tokonoma often contains the most mundane of item: a single flower or a word or phrase to meditate on.

Yet, with time and through practice, these once well-defined borders begin to fray. The threshold between spaces and surfaces begin to erode. The clean lines give way to tattered edges. In the almost twenty years of practicing tea, even my fukusa has begun to look threadbare. In these almost twenty years, the once impermeable partitions between the world and the world of tea have all but been torn apart. All things, with time, decay. In the cold, late Autumn air, this truth is unavoidable.

Leave a comment

Filed under Ceramics, Green Tea, Japan, Matcha, Meditation, Tea

Early Snow

Before Autumn’s end, snow falls. I wake to the sound of sleet gently tapping against my bedroom window. Light filters through trees, silhouetted against a matte grey sky. In my kitchen, I boil water and prepare for tea.

Stepping out with teawares and thermos in hand, smooth rocks and Autumn leaves sparkle, slick with snow.

With early snow, the boundary between seasons commingles and fades. Where the fiery colors of Fall reside, now are blurred along the edges of freshly mounding snow.

Grass pushes up through the crystalline veil, as do the rocks and stones that sit along the borders of the garden path.

Crunching and cracking are the sounds of every footfall as I traverse this transformed world to the stone step that sits before the door of my makeshift hut.

Two river rocks greet me, performing their task of holding the wooden doors closed from the gusts of wind.

I remove my boots and close the door behind me. A sliver of light breaks through a gap between the doors.

A soft cascade of light pours through a single window, illuminating the space where I will sit and prepare a bowl of tea. No brazier, no 炉 ro in my makeshift teahouse. Only bare floors made of roughly-hewn plywood. Each flattened particle sparkles and beams against the diffused light. I set the old metal thermos before me.

Next, a 茶碗 chawan and a wooden 平棗 hira natsume.

Beside me, I place a crackle-glazed 建水 kensui.

I rearrange the teaware so they align to a central axis.

I cleanse the natsume and place it beside the thermos.

Next, the 茶杓 chashaku, placing it atop the natsume. As I perform each motion, I breathe. As I breathe, thin clouds of condensed air appear with each exhalation.

I remove the 茶筅 chasen from the chawan and place it upright beside the natsume.

I bring the bowl closer to me and remove the 茶巾 chakin. I slowly uncap the old thermos. Weathered steel and green metallic lacquer against the cold air. A gust of heat and steam rise from its open mouth as a stream of water enters the teabowl. I tighten the cap back atop the thermos bottle and place it again behind the chawan.

I lift the chasen and press its tines into the hot water, down against the inner void of the teabowl. Steam lifts upward as I cleanse the bamboo tea whisk. The sound of the wind outside my tearoom walls. The warmth of the water beginning to radiate out from the ceramic bowl.

I return the whisk back beside the wooden tea container and hold the teabowl in my hands. I slowly roll the vessel and the water within it until I can feel the clay become warm. I pour the excess water from the bowl into the kensui and dry it with the chakin before I place it, now empty, before me.

For a moment, I inspect the humble piece of teaware. Two swathes of dark green glaze against a cream-colored body, typical of 織部焼き Oribe-yaki ware. Two cursory images of plum blossoms painted in iron-rich pigment, today look more like snowflakes that fall and collect atop the maple trees and the wooden roof of my makeshift hut.

One blue-green drip of glaze caught mid-movement stopped as it did glide down the inner edge of the teabowl’s empty pool. Captured in suspension by the heat of the kiln, preserved now as an object of inspection for the host and guest to enjoy and ponder.

I lift the chashaku. I lift the natsume. I remove the carved wooden lid off the tea container and place it before the teabowl. I scoop three mounds of 抹茶 matcha from the natsume and place them one on top of the other in the center of the chawan, marking the pile with the sigil of my school. I tap the teascoop against the inner edge of the teabowl’s rim and return it atop the natsume.

A measure of hot water is poured over the low hillock of tea and the chasen is placed atop this. Layers of actions, one on top of the other, leave their mark. Even a snowflake makes a hole in the snowdrift as it falls from the sky. Only over time do these actions make something of substance. Something that the mind can eventually perceive.

As I whisk the tea, I focus on the sound of the hot water and the chasen, of the thickening foam and glazed ceramic. The light that comes through the one window and down upon the floor also enters the void of the teabowl as I lift the whisk and uncover the soft, flat field of prepared tea.

Minuscule bubbles collect and create low-lying drifts upon the surface of the thickened liquid.

Steam rises from the teabowl in the cold air of the tearoom. Upon the instruction of my teacher, I serve myself as if I were a guest, turning first my body and then the bowl of tea and placing it beside me. Next, I stand up and move to where the 正客 shōkyaku would sit. Here, I observe a different vantage point. The light of the room changes. The borrowed scenery from the one window of the tearoom is visible. The contents of the 床間 tokonoma can be seen. Even the teabowl looks different, as light and shadows play off of its form.

I bring the bowl towards me and set it down. I pause for just a moment and lift the bowl to my center, turning it so the 正面 shōmen faces away from me. I lift the bowl to my lips and take the first of three sips. Instantly I am caught by a realization: to take tea outside, as snow falls, is unlike anything I’ve ever experienced. The bitter cold. The chill of the air. The silence of the space, save for the sound of snowflakes falling upon the roof of the wooden hut. All this met with the gentle warmth that the teabowl contains. The heat that radiates outward from its ceramic skin. The same heat that enters oneself as each sip is taken.

I enjoy the remaining draughts of tea and place the bowl back before me. The dregs cling to the inside of the chawan. I lift the bowl once more and inspect it, looking first at its interior and then its exterior.

The snowflakes upon the shōmen. Persimmons on the reverse side. Early snow before Autumn’s end. Like many subtleties in life, a surprise.

I return the bowl to where the host would sit and return to cleanse the bowl and collected wares. Water is once again poured from the thermos into the chawan and then from chawan to kensui. The chakin is placed into the teabowl and the chasen on top of this. The chashaku is cleansed again, removing the residual tea dust that clings to its bamboo skin, and is placed atop the teabowl. The natsume is placed beside this. The metal cap of the thermos is secured atop the shaped steel flask and the solitary preparation of tea concludes.

The sound of snow falling upon the wooden roof of my hut increases. The scent of incense fades. A bright Autumn leaf clings to the stone step outside my makeshift hut.

Snow accumulates upon the wireframe of a garden trellis and the twisting thread of a long bean vine. Early snow before Autumn’s end.

Leave a comment

Filed under Ceramics, Matcha, Meditation, Tea

A Makeshift Hut

In the clamor and chaos of this year, I’ve chosen to retreat. Escaping a city which I have grown to love, I’ve moved my life back closer to nature. Closer to the mountains and the rivers. Closer to the trees, the rocks, the rich soil, the wildlife. While not isolated by any means from civilization, the small town up the Hudson that I’ve relocated to seems far enough (even if only in the mind) from the hustle and bustle of the metropolis.

The view from my front door is a mountain, currently in the throes of Autumnal transformation. Part of the reason why I wanted to move from the city was this: to replace the brick and steel and concrete facades with the mountains, the trees, the creeping vines within which I could create a space to deepen my tea practice. Part of this, still, was the hope that I could build a dedicated tea space.

Upon the land which I live now, tucked along the edge of a vegetable garden, an overgrown patch or raspberries, a cluster of rocks, and a grove of trees is a small, ten feet by ten feet wooden garden shed. It is here that I shall make a tea space; a makeshift hut.

In the practice of 茶の湯 chanoyu, there is the tradition of 見立て mitate. Simply stated, this is the act of selecting something that was not intended for tea and incorporating it into the context of tea. Often this is seen with such things as rice bowls being transformed into 茶碗 chawan, well buckets into 水指 mizusashi, and cooking pots into 茶釜 chagama. Rarely does an entire structure, such as a wooden shed, become a 茶室 chashitsu. Alas, this is what I have done.

In truth, the chashitsu, too, has always been, at least conceptually, something repurposed, originally modeled after the huts of lone hermits, meditators and herb pickers. As I clear out the contents of my makeshift hut left over by the previous owners and two field mice, I am reminded of the poet and essayist of the Kamakura period (1185–1333), 鴨 長明 Kamo no Chōmei (1153 or 1155–1216). In his 1212 work 方丈記 Hōjōki (literally “square- record”, variously translated as An Account of My Hut or The Ten Foot Square Hut), Chōmei wrote of his own retreat from the chaos of the imperial capital of Kyōto, from the fires and the famine, from the destruction and the infighting, to a small hut. There he dedicated his life to the devotion of Amida Buddha and the pursuit of tranquility.

Of my ten-foot square hut, I’ve made a tea room. All around its exterior is nature. Vines climb up its wooden walls. Moss grows on its shingles.

The paint is worn and weathered.

Two river rocks hold the door close.

Flat flagstones set the boundary between the outer garden and inner space. Inside, two broad planks of plywood supported on stacks of bricks become my floor.

A corner and some spare beams for a 床間 tokonoma.

In the alcove, I hang a sprig of wild grape. For a kettle, I use an old metal thermos. When I open the two double doors, light floods into the space and gives views of the garden for the seated guests. When I close them, a single window is just enough to illuminate the space in front of the host.

In the meager light of a still Autumn morning, I wake with the crickets and walk to my makeshift hut with thermos and teabowl, tea and whisk. I employ a 黒楽茶碗 kuro-Raku chawan by famed ceramicist 佐々木松楽 Sasaki Shōraku III for my first bowl of tea to be prepared in this new tea space. Its uneven shape and the empty void it creates feels fitting, for it, like the hut, is a dark crucible of creation and possibility.

I measure out three scoops of bright green 抹茶 matcha and place each into the center of the teabowl. What little light creeps in through the solitary window beside me catches on the scattered flecks of tea powder and on the dimpled surface of the chawan.

I pour water from my thermos into the teabowl and place the tines of the 茶筅 chasen into the warm concoction.

The wetted bamboo disappears in the shadows caught in the kuro-Raku chawan.

Once fully whisked, the scent of tea and incense and worn wood combine.

As dawn breaks, the interior space of the tearoom begins to glow, sending long shadows stretching across the floor, causing the chaotic mosaic of compressed wood to sparkle and iridesce. The deep black of the Raku chawan accentuates the bright green of the matcha foam.

I lift the bowl and set it before the space reserved for future guests. As instructed by my teacher, as I meditate on the developing state of this makeshift hut, I will need to try different arrangements. To sit in the host’s position can only give one a single point of perspective. To create a space for the practice of both host and guest, must also know what it is like to be a guest. In this instance, as morning’s light grows, I stand up and sit back down at the 正客 shōkyaku position.

There, the bowl seems darker, more of a mystery. The shadows collect inside the bowl, creating a small vignette of the glowing tea within it.

I lift and turn the bowl a half turn. I pause, giving a moment to look out from the window. Maple and pine and the shape of a low hill. Fog and morning’s dew. The sound of a solitary songbird breaking the chorus of crickets.

I lift the bowl to my lips and imbibe the first sip of tea. A second and third soon follow. Soon all that is left are the final dregs. An empty bowl. Faint remnants of past creation. New possibilities to come. A makeshift hut on the edge of a small forest. Twisting vines curling up its sides. Light of the morning to illuminate both host and guest. A space to seek what is still unknown.

Leave a comment

Filed under Ceramics, Green Tea, History, Japan, Matcha, Meditation, Poetry, Tea

Tea Without Tea

October came and now closes. Early Autumn, with its cool breeze, cricket songs, and spangled leaves fades into the chill and rain an approaching Winter. In these days, I, along with the local songbirds and squirrels, wait for the first frost. I wonder when the portable brazier will be exchanged for the sunken 炉 ro.

In this time I’ve not been making tea. Instead, my life has been in the grip of a constant state of movement. Moving from my apartment in New York City to a home tucked along the Hudson and folded into the mountains of upstate. Moving into boxes and out of boxes. Moving old objects into new spaces. Moving one life along another twist in the thread.

This movement, while exciting, has kept me away from the much needed moments of stillness. Far from the quiet I have known when I was sitting in my now old tearoom. Quiet replaced with the hammering and drilling, the sawing and stomping that comes with building a new space to live and practice in.

Kept from my regular practice of tea, the “tea mind” finds itself engaging with different processes and different objects. Even with no tea to steep in a pot or whisk in a bowl, the tea mind still continues to address the world in accordance to the context of tea. Instead of sitting down for tea, I find myself retreating up to the mountains. Here, the forms are different but the meditation remains the same.

Twisted tea leaves which I place within a pot are replaced by the golden leaves of Fall which are scattered upon the forest floor.

The appreciation of a thick, unctuous glaze that wraps around a 茶碗 chawan is exchanged with a pause to enjoy a moss-covered rock along a path’s edge.

The sound of the kettle familiar to me in my tearoom is echoed in the soft sound produced by a waterfall that cuts its way down the mountainside.

I breathe deep, measured breaths as I climb throughout the yet explored terrain of my new environment. I recall the countless wanderings of my youth, when weekends were spent hiking the hills and mountains of California. The mind remembers this, the muscle memory, the cadence of actions and inactions.

Deeper still, the mind recalls the flavors of the forest in Fall, yet, now, these too are different. The trees and shrubs, rocks and soil have subtly changed. The practiced tea mind, the one that has focused itself for many years on the flavors of tea, is now attuned to appreciate these new tastes too.

The concepts familiar with the tea mind are transformed and repurposed as well. The “one moment, one meeting” of 一期一会 ichi-go ichi-e returns, not now for a guest coming to my tearoom or a piece of teaware to be shared, but for a brightly-colored maple tree, which today bursts with golden leaves, tomorrow to change to orange and later brown.

The notion of 侘び寂び wabi-sabi, which is normally epitomized by the rustic beauty found in a weather-worn object or a piece of ceramic transformed by the furnace, is pushed closer to its source, to nature itself. It is found at the ebb of a river’s bank, where a thin line of leaves swept up upon the rocks, to where one recognizes the impermanence of every mind-formed state.

It is found in the silver-grey clouds that glide over the mountains, dark and mysterious as is encompassed in the concept of 幽玄 yūgen.

While these concepts come to mind, in a tea practice without tea, do they still maintain their significance? Can the tea mind exist without tea? Is there tea without tea? As I find my current life packed-away in piles of boxes, in the dust that clings to me here and there, I ponder this.

As I look out the window of my new tea hut in the making, I wonder if this has always been for naught. Is this practice defined by the objects it contains or is it defined by nothing at all? Is the boundary that separates form and formlessness firm or permeable?

Is the cloud, the sky, the lake, the earth separate or intertwined? As I continue my current life without tea, is this, too, a life with tea?

4 Comments

Filed under Ceramics, Matcha, Meditation, Tea, Travel

Upon Which the Winds Will Carry

In the hurried moments between months, time and opportunities for tea can slip by as quickly as an early Autumn’s breeze that pushes through the tops of trees. As August passes into September, the winds increase their vigor. In some parts of the world, this brings cool air, calming the residual heat of lingering late Summer. In other parts, winds whip and whirl and wind-up cinders and smoke, causing great conflagrations that climb up mountains and rip through forests.

Within my new abode in the mountains of upstate New York, I escape the clamor of the city. On cooler days, I find myself wandering through my garden or walking by the river’s edge. At dawn, morning glories climb and uncurl in bursts of purple and pink.

Tall grasses bow slightly to the weight of morning’s accumulated dew. Sparrows and crickets chirp and sing.

As the sun climbs upward, the haze across the broad river’s expanse rises, revealing the opposite shore like a phantom ship. Darting here and there, the last of the dragonflies lollop and land on the smooth rocks and on cattail shoots.

Tucked in my traveling tea chest, I’ve brought a container for tea, a teabowl, a wooden rest, whisk and scoop. In my new home, I set up a temporary space for tea, marked out by an old plank of wood and assorted wares. In time, this will transform into something more formal. For now, the limited assemblage of teaware, a portable 風炉釜 furo-gama and 水指 mizusashi is all that is needed to practice 点前 temae.

With water boiling in the iron kettle, I enter the temporary space with a small, wide-bodied 大海茶入 daikai chaire. As I set it before the mizusashi, I glance at the knot tied in the long cord of the 仕服 shifuku, the 長緒 nagao. For this brief moment of early Autumn, the cord is tied in the shape of a dragonfly. The knot twists and curls, letting the imagination play with the implied shape. Making the mind think of a river’s edge.

Stepping out again, I return with a formal 天目茶碗 tenmoku chawan atop a wooden 天目台 tenmoku-dai. Setting down the teabowl and accompanying equipage, I let my eyes wander through the iridescent undulations of thick glaze that are the hallmark of a 海鼠釉天目茶碗 namako-yū tenmoku chawan (“sea cucumber-glaze” tenmoku teabowl).

With 建水 kensui, 蓋置 futaoki and 柄杓 hishaku brought into the tea space, I close the door and ready myself for tea. The morning sounds of the mountains differ from the city I’ve left. The cacophony of cars and busses, trains and trucks are gone. In their place is the prolonged hum of Autumn’s insects. Crickets, katydids, cicadas, bees and wasps buzz and blare a low, collective chorus. Like me, they wake with early morning’s light.

I set the teabowl between the 茶釜 chagama and mizusashi. Before this, I place the chaire.

With both hands, I reach down and begin to untie the long cord. A gentle pull and a hooked finger and the dragonfly is gone.

I place the enrobed tea container in my left hand and loop the excess cord onto my left little finger. With the outer edge of right hand, I peel back the sleeves of the brocaded shifuku that encase the chaire. I remove the broad-bodied tea container and arrange the shifuku and cord in the manner befitting this distinctive form.

With the chaire now freed from its pouch, I purify it with the silk 袱紗 fukusa. The wide, flat lid is cleansed, then the outer edges before the daikai chaire is placed back before the mizusashi. The vast ocean of the daikai chaire’s lid in contrast to the dark brown and blue of the 瀬戸焼 Seto-yaki ceramic body becomes a brief point of contemplation.

The ocean, the source of much of Autumn’s wind, is warming as this world has been in these past decades. What will be borne upon its churning waves? What future does this great expanse contain?

I continue and refold the fukusa to next cleanse the carved wood 茶杓 chashaku. Pressed deep into the purple silken folds, the teascoop is then placed atop the lid of the chaire.

I remove the 茶筅 chasen and 茶巾 chakin from inside the teabowl. Water is drawn from the boiling kettle and poured into the center of the chawan. I lift the chasen and press its thinly cut tines into the hot water. They bend and flex and expand.

As I lift the whisk from the bowl, tiny droplets cling to the bamboo blades, reminiscent of dew upon tall grass.

The tenmoku-dai is cleansed with the fukusa. The water is poured from the teabowl into the kensui. The teabowl is placed back atop the wooden stand.

The objects sit together for a moment, waiting in their cleansed state. The void of the empty teabowl. The unseen mass of tea sitting inside the chaire. The open kettle with steam rising from the boiling water it holds. The mizusashi with its lacquered lid covering the cool liquid within its ceramic wall.

The interplay of volumes and voids, motion and stillness. The sound of the hissing kettle and the humming insects. The quiet of incense and objects at rest. In a moment, all this will be disturbed to make a bowl of tea. To make the seasons change. To have the wind rise. Disturbed by a breath. By a desire. By the turning of the earth on its axis.

I lift the chashaku with my right hand and with my left I bring the chaire before me. I remove its lid and scoop three mounds of 抹茶 matcha from the ceramic tea container.

I place the chashaku along the flange of the wooden tenmoku-dai. The handle of the teascoop peers out from one end below the tenmoku chawan.

Its carved tip emerges from another end.

I tilt the chaire and roll it in my hand, letting tea powder incrementally drop out from its wide mouth into the center of the teabowl.

The cascade of tea piles irregularly, making small impact craters and clouds of fine tea dust. I return the lid to the chaire and place it back beside the chasen. I lift the teascoop and carve a sigil in the center of the bright green mound of matcha before placing it back atop the lid of the daikai chaire.

I remove the lid from the mizusashi and pull boiling water from the chagama, pouring a small portion of it into the tenmoku chawan. The water and tea powder bleed and mix together, congealing into a thick, liquid mass.

I press the tines of the chasen into this concoction and begin to knead it into a consistent form. Back and forth I slowly pull and mix the tea.

It clings like lacquer against the blades of the bamboo whisk. Additional water is added and the tea becomes thinner, more pliable, flattening into a dark mirror, against which the reflections of the makeshift tearoom can be seen.

I slowly lift the chasen vertically from the center of the teabowl, encouraging any remaining drops of 濃茶 koicha to run down back into the deep chawan.

I return the whisk back, upright, next to the chaire, the tip of each tine covered in a thin coat of tea.

The bowl of matcha now sits, full, still.

The light of the day grows as the scent of incense fades and the rich aroma of koicha rises. The breeze of the morning wafts through the crack in the window. The sound of bees, of crickets, of cicadas billowing and crescendoing.

The bowl is lifted, not directly but indirectly through the aid of the tenmoku-dai. I shift myself and teabowl and set the bowl before the longer edge of the wooden board. The uneven surface of the thick tea shimmers like old glass in the low light. The traces of where the dark green liquid crawled against the inner edges of the teabowl become more apparent.

The rim of the teabowl, edged in silver, appears as one continuous halo along a tide pool. Where once my mind was at a river’s edge, it now drifts to a coastal shore. Where once my heart was nestled in the mountains and rivers of my new and current home, I am momentarily returned to the craggy ocean cliffs and coastlines of my childhood home. A wind has carried me there. Not cool breezes but the hot torrents that make fires swift and that now engulf the forests of my youth. What these wooded spaces taught me as a child now speak to me again as an adult.

Nothing is permanent. A wind will blow and dissipate. A forest will grow and burn and disappear. Childhood, too, will wax and wane and from it an adult life is born. What moments come and go over a lifetime. What a treasure it is to hold this in your hands as one bowl of tea.

I lift the bowl, turn it a quarter turn, and sip from the silvered edge. The slightly sweet metallic taste mixing with the bitterness of thick tea. The slow movement of the liquid up and down the inner edge of the teabowl. Down the depression that runs along the inner rim. Tea collects and languidly returns back to the center.

I set the bowl back down and ponder on this momentum. The slow movement and quick movement of time. My eyes shift to look out onto the garden. A dragonfly settles on a blade of tall grass and darts away.

My eyes move back to the tea space. The shifuku pouch. The chashaku tip covered in tea dust. The thick coat of koicha clinging to the upright chasen. The sound of boiling water. The residual tea collected inside the chawan.

I move the teabowl aside and prepare a separate 替茶碗 kae-chawan to cleanse the chasen. The shallow brightness of the antique 宋 Sòng period (960-1279) teabowl acts as a contrast to the deep darkness of the namako-yū tenmoku chawan.

I pour a measure of cool water into the chawan and then place the chasen into this.

I cleanse the whisk, transforming the clear water inside of the kae-chawan into a dark green pool.

With the whisk cleaned, I pour the refuse liquid into the kensui place the chakin and chasen into chawan. Next, I cleanse the chashaku and rest it against the rim of the teabowl. 

Finally, I move the teabowl slightly to the left and place the chaire next to the teabowl.

Today, I opt not to perform a 拝見 haiken. While the setting is formal, I prefer to sit alone in my new makeshift tea space. The sound of the breeze, once again, pressing through the open window and through the leaves of the maple, the pine and the oak trees that surround my new home.

This moment in Autumn, when the mountain air cools in this part of the world. This moment in Autumn when the warm coastal winds on the other side of the continent stoke the flames of forest fires. This violent imbalance met with natural ease. The sadness of things lost met with the pang of insecurity that comes from living in a precarious time.

What does the future hold? What cinder will be set aloft by an errant breeze? What revolution will be set in motion from the flapping of a dragonfly’s wing? A subtle change and dramatic movement, upon which the winds will carry.

Leave a comment

Filed under Ceramics, Green Tea, Incense, Japan, Matcha, Meditation, Tea