TiROP Summer Program 2015

THE JAPANESE TEA CEREMONY

http://japanese-tea-ceremony.net/

HISTORY
Drinking of green tea was known in China from the fourth century. Tea plants
didnt grow in Japan until the first seeds were brought from China during the
Tang dynasty (China 618-907), when relations and cultural exchanges between the
two countries reached a peak.
In the eighth century the first mention of a formal ceremony involving the drinking
of tea is found. However, at this time it probably didnt look much like the tea
ceremony we know these days. Also, during the eighth century a Chinese Buddhist
priest wrote a book on the proper method of preparing tea. The book was called
Cha Ching and taught the correct temperature of hot water and the use of tea
vessels. It is said that todays style of the tea ceremony evolved largely through
the influence of this book.
Toward the end of the Muromachi period, the tea culture reached its peak, and tea
devotees were given different titles to distinguish their relation to the art.
Chanoyusha was the name given to a professional teacher of the tea ceremony.
A Wabi-suki was a teacher distinguished by three particular qualities: faith in the
performance of tea, an ability to act with decorum befitting a proper master, and
excellent practical skills. Finally, the Meijin not only met all the qualities of a wabisuki, but was a collector of fine Chinese tea utensils as well.

MURATA SHUKOU : THE FOUNDER OF CHANOYU

One of the best designers of smaller tearooms was a Zen priest called Murata Shukou. He later became
known as the father of the tea ceremony because the etiquette and spirit of tea were originated by him.
At the age of eleven he entered into priesthood at Shoumyou Temple until he was twenty.
Ten years later he returned to priesthood at Daitoku-ji Temple under the monk and teacher Ikkyuu Soujun
to practice Zen meditation. Later he was rewarded for his profound understanding of Zen and received a
diploma signed by the Chinese monk Yuanwu. After this, he spend the rest of his days in his tea room in
Nara to perfect the tea ceremony, and give lessons to anyone interested in learning the art. To all his
students he tried very hard to instill the true spirit of simple, Zen-inspired tea.

Another important procedure initiated by Shukou, was that he himself would serve the tea to his guests.
He preferred the intimate and personal atmosphere of a small room which could fit five to six people.
The four-and-a-half-mat room that he had devised to create a more tranquil atmosphere during the tea
ceremony had its origins in the Zen philosophy he had studied in Kyoto at Daitokuji Temple.
Toward the end of the Muromachi period, the tea culture reached its peak, and tea devotees were given
different titles to distinguish their relation to the art. Chanoyusha was the name given to a professional
teacher of the tea ceremony like Shukou. A Wabi-suki was a teacher distinguished by three particular
qualities: faith in the performance of tea, an ability to act with decorum befitting a proper master, and
excellent practical skills. Finally, the Meijin not only met all the qualities of a wabi-suki, but was a collector
of fine Chinese tea utensils as well.

GLOSSARY OF TEA CEREMONY EQUIPMENT

Sadouguchi ( ) (Host's Entrance) The Sadouguchi is a full-sized door
the host uses to enter and exit the Chashitsu carrying utensils.
Tokobashira () ( Supporting pilar ) Much care is put into crafting the
Tokobashira supporting pilar, for it is almost like the face of the Tokonoma.
Otoshigake ()( Tokonoma Lintel ) The Otoshigake is the lintel
that supports the partial short wall in front of the Tokonoma alcove.
Kakejiku ()( Hanging scroll ) In these scrolls, calligraphy or painting
are usually mounted.
Tokogamachi ( Tokonoma bottom beam )
Temaeza ( Tea master's tea mat ) This Tatami mat is only used by Teishu to
prepare tea and re-light the charcoal fire.
Variations of a Chashitsu

TEA PHILOSOPHY

Wabi - Appreciating the beauty of things that are simple

and natural, the old meaning is the loneliness of living
in nature, remote from society.

Sabi - Appreciating the beauty from serenity that comes

with age.

Wa, Kei, Sei, Jaku - harmony, respect, purity, tranquility.

Wa stands for harmony. As there is harmony in nature, the
Teishu will try to bring this quality into the tea room and the
garden around the tea house. The utensils used during the tea
ceremony are in harmony with each other, so the theme is the
same as well as the colors. The tea garden should be an extension
of the natural flora surrounding it.
Kei stands for respect. The guests must respect all things, all
matters without involving their status or position in life. They must
crawl trough a small entrance called Nijiriguchi to get into the
room. In the room they will all kneel down and bow to the hanging
scroll, they will sit next to each other in Seiza position on the
Tatami. Respect is also shown by carefully handling and observing
the tea bowl and other objects during Haiken.
Sei stands for purity. Crawling into the tea room, one is to leave
behind all thoughts and worries of daily life. The tea room or
Chashitsu is a different world where one can re-vitalize, slow down,
and enjoy the presence of friends. The gesture of purity is
enhanced by the ritual cleaning of the Chawan, Natsume,
Chashaku, and Kensui lit by the host. The real grand master of tea
does not perform the Japanese tea ceremony from memory but
from a pure heart.
Jaku stands for tranquility. Only after the first three concepts
(harmony, respect, and purity) are discovered, experienced and
embraced, can people finally embody tranquility. This was one of
the teachings of the Japanese tea ceremony master Sen no Rikyu
(1522 1591).

WABI-SABI are Japanese senses of beauty, which mean Beauty within

simplicity

Kokoroire Pouring ones heart totally into

(devotion of) the tea ceremony. The Teishu or host,
is someone who devotes his life to the ritual
preparation of a bowl of tea. They live the way of
tea.