Tag Archives: 小壶茶法

茶道艺术的感动力在哪里/许玉莲/20130815


茶道艺术感动在哪里

许玉莲

2013.9月发表于中国《海峡茶道》杂志每月专栏

现代茶文化在近三十年的进行状况粗分三阶段,初始人们认为泡茶喝茶就是生活一部分,我们的先辈已喝了这么久,轮到我们也天天都在喝,这不就是生活的艺术吗?还有什么茶道不茶道的?人们对「茶」是「茶道艺术」这件事缺乏了解,不清楚到底指的是什么,也就没有产生共鸣与信心,只好停留在「喝」,没办法做得更仔细以及感受更细腻。

后来当人们觉得有必要把「泡茶」当艺术呈现时,就一把将挂轴、插花、燃香抓进茶席,似乎有了它们的助威才显得「泡茶」是有深度的。这样做了,人们于是松一口气才安心,觉得「泡茶」终于算是上了「茶道」之轨道。经过这些年可观见花艺、香道的发展相当健康成熟,已独立成为一门艺术,独立着经营的人非常多,它们呈现时根本不必挂靠在茶上也可以很精彩。然茶道仍在徘徊与寻觅中,人们不敢正视、不敢面对茶道本身来泡茶。

这时候有人担心茶道没思想没顿悟是不行的,于是就加了很多历史话语以及与茶无关的语言来支撑它,比如人家奉茶给你,什么茶都该毫无埋怨地感恩喝完它,因为茶道是「和谐」的。难道做坏了的茶也不能不喝吗?只因为要尊重对方?谁把茶做坏了,我们不是要客观面对事实指出讨论应如何才能将之做好才对得起鲜叶、对得起采茶者、制茶者、植茶者,对得起阳光和雨露吗? 否则辜负了这些还说什么和谐。当你并不十分在意那个茶是否做好做坏,认为最重要是让对方高兴才能显出「和谐」,这只不过是你做人世故,并非茶道艺术,将许多修身养性的道德规范扣在「茶道艺术」上是无稽的,茶道艺术内涵的表现应从茶本身发酵而来。

近几年除了画、花和香,人们扩大领域将「装置艺术」加进茶,将重点放在茶席空间的「装置艺术」以及在这空间里的「人的演出」。「装置艺术」一把拉了室内设计师、建筑师进来重修建筑物或打造家具,大家津津乐道装置概念、家具风格灵感的产生,泡茶桌、桌巾、精致茶器统统为了装扮此环境而来,人们惊艳、享受的是有品质的空间。

「人的演出」一把拉进了舞台剧演员、戏剧工作者来扮演「茶人」角色,表演「掌席泡茶」的内容。由「非茶人」来告诉大家泡茶要怎么泡。大家要检讨为何由「茶道艺术家」发表「茶汤作品」的「茶道茶会」这么少。

「茶人演员」人人一袭华美袍子及铺在茶桌上的美丽桌巾,一把拉进来服装设计师、染布、制衣工作者来告诉大家茶人应该用什么布怎样穿。

为什么人们总认为茶不能单独进行成为「茶道」,总得拉扯一些其他什么艺术进来壮胆,才够自信泡茶喝茶?在这种「装置艺术」的空间里,茶只是被当作小配角而已。当其他艺术因通过茶作为媒介而成熟壮大后,请问茶界的茶叶有没有因为这些艺术的介入而做得更好了?茶道艺术家更精进了?泡茶泡得更神气了?当华美的布景、桌椅、茶器、袍子、观众都被撤掉后,泡茶的人依然还会选「好茶」,「泡好」茶,「喝好」「好茶」吗?若然如此,那道茶应该很动人。大家要如何把茶放在核心推出来当主角,让人们知道这是为茶而做?先把心态调整,茶道艺术里的一切元素与材料都为了成就茶道而做,它们在那边是为了让茶更好。

(完稿20130815)

下图:作者许玉莲/马来西亚茶道研究会会长

  (2944)

20131218-海峡两岸新型农民交流培训基地茶业培训班的一次课-蔡荣章

 20131218

海峡两岸新型农民交流培训基地茶业培训班的一次课

蔡荣章

“海峡两岸新型农民交流培训基地茶业培训班” 已第三次在漳州科技学院举办为期一周的讲习,参加的是来自福建漳州地区县镇乡从事茶叶种植与买卖的茶企业经营者与员工共50名。这期有一次课程是整个下午三节的“两岸茶业互动问题”。

第一节谈到海峡两岸这30年几种茶类的兴起与变化。这几种茶类是指最早的普洱茶,继之的清香型铁观音、金骏眉型红茶、边销型黑茶,以及最近掀起的熟香型铁观音与已见苗头的老茶。这几种茶都是在短短的几年间就因市场的运作而兴旺了起来,而且价格翻了好几倍。不管它后来失宠了,但市场的高知名度已不是纯靠宣传广告可以比拟的,平均价格也不会降得比风浪之前的还低。这是茶文化复兴期间的茶产业大事,值得我们借鉴与研究。课堂上还分析了每种茶兴起的背景与相关的产销资讯,如铁观音的焙火工艺、普洱茶的入仓与渥堆等。

第二节谈到茶业除了「卖茶叶」外还可以卖什么,大家提出了卖包装、卖文化、卖服务,老师加上了「卖茶汤」。于是谈到为什么咖啡除卖咖啡豆以外还有咖啡汤市场,为什么茶汤不能脫离茶叶独自成为一件商品在市场上行销?讨论的结果是我们不重视茶汤,谈茶的效用时只谈它的保健与和谐,我们应该将人们的注意力放到茶汤的色香味与茶性风格的欣赏上。要达到聚焦于茶汤,必须强调泡茶技术的重要性,不能还说:淡一点有淡一点的风味,浓一点有浓一点的风味。一定要很精准地泡到该壶茶最佳的状况。而且从自家店面接待客人或开会时做起,奉一杯看来就值钱的「茶汤」。有了这些社会背景,才可不再怨叹为什么我们的茶馆业不如咖啡馆业的兴盛。

第二节课来不及下课就进入到了第三节,这节研讨了阻碍茶业发展的二项事。一是到处的茶艺表演,看表演者经常是喝不到茶汤的,于是以为茶文化就是看表演,以为茶道的重点就在表演者、表演者的肢体表现、茶席的布置、茶席上的音乐。甚至公办的茶艺技能竞赛也将茶汤分数的占比降至40%,超越茶汤重要性的是服装、音乐、仪态等等。第二项阻碍茶业发展的是人们学茶的机会不多、质量不好。开设茶文化专业的学校都是中、高职校或本科以上高校,这个年龄层的科系选择受父母长辈的影响很大,父母长辈对茶产业茶文化理解不多,宁可孩子选择商业与科技方面的科系。向往茶产业与茶文化的都是已进入职场的成年人,他们无力回学校当学生,只有找民间的茶道教室。但民间的茶道教室尚缺乏师资培训与认证的机制,教学的质量无法保证,甚至以讹传讹。希望设有茶文化科系的学校能赶快在方便这些职场人员或家庭主妇上课的地方设置教育与认证的场所。

以上这些话题都是海峡两岸茶业与茶文化发展上共同的问题,在这样一个“海峡两岸新型农民交流培训基地” 的“茶业培训班”上提出探讨最是恰当。最后有学员提出:我们只是小地方的小农小企,怎能扭转这样的乾坤?结论是:从泡好一杯茶做起,从奉上一杯有价值的茶汤做起,当有人邀您参与茶文化活动时不要说我是小企一家,出不了多少钱,要知道这一点钱是买“肥料”(茶文化)的钱,是让茶树(茶产业)长好必要的成本。

 

  (2057)

学韩国茶道之一:师承-许玉莲-20131216

学韩国茶道之一:师

许玉莲

20131216

我的韩国茶道老师是文貞姬老師與她的女儿李承珍,文貞姬老師是薛玉子老師的弟子,她说一九八三那一年她任职历史系教师的高中学校校长将薛玉子老師请到学校要女教师们都学习传统礼仪、泡茶项目,她开始第一次向薛玉子老師学习,后来就自己跑到薛玉子老師的私塾上课。

教师生涯退休之后,文貞姬老師开办了「韩国传统文化中心」,儿童班的课程有:礼仪、泡茶、做糕点、传统生活。青少年的课程有坐行礼仪、称呼礼仪、学校礼节、丧事礼节、传统休闲服如何穿、泡茶、做糕点、做菜肴、做针绣、传统服饰怎么穿、传统婚礼。这两个班是主要的,也到学校开课程,也有成人的,也有如我这样通过熟人引介的特别一人班。

文貞姬老師也是现任的社团法人传统礼节院院长,韩国茶人联合会理事,她开办的「韩国传统文化中心」是属于民办的纯教学中心,没有附设茶馆或茶行(即没有做品茗和茶叶买卖)。我学习的所在,是刚于今年年中盖建成一栋四层高的大夏,底层是传统生活的设备与材料,一楼传统服饰、礼仪,二楼做糕,三楼泡茶。平常没有课程时,就由女儿李承珍顾着门面接待、安排报名事项。

李承珍说她也曾在学校上过薛玉子老師的课,后来都是跟随母亲文貞姬老師身边学,是文老师的弟子,她学到第七年时考获韩国茶道老师资格。

我问李承珍我该怎么称呼她,她说李小姐,我问文貞姬老師我该怎么称呼她,她说可以称她文老师。我问我们的泡茶法是什么名称,文老师说我们的是薛玉子流派。

说到这里我们可试解析,韩国茶道重视师承体系,薛玉子老師算是韩国现代茶文化界第一辈茶人之一,她到处进入学校演说,听过她的课的学生很多,不过学生不是弟子,弟子是不一样的,弟子是学生要上门去「拜师」,请老师让她留在身边(工作室或私塾或家里)学习的「近身徒弟」,老师答应了她就要开始一个漫长(最少三年,八年或十年或终身)的定时定候的「泡茶演示」操练,这时可称老师为师傅。老师属于泛泛之词,师傅则是得到老师认可之后才可叫的亲密尊称。故此一代一代传承非常清楚,李承珍是文貞姬的弟子,文貞姬是薛玉子的弟子。如李承珍为我上了一堂课,她仍然谦虚让我称她为「李小姐」因为她尊敬我比她年长、本职也是老师之缘故。

为什么要那么清楚呢,因为泡茶不是单纯只属于泡茶这件事情本身的,泡茶还包括穿何种格式的服饰,要行何种礼仪比如长幼、男女之别等,泡茶和礼仪是分不开的,于是人与人之间的辈分与称呼就要掌握得有分寸。

  (1942)

茶是素质教育还是职业教育-20131211周三小方块-蔡荣章

茶是素质教育还是职业教育

蔡荣章

20131211周三小方块WEDNESDAY TEA CORNER

现在所说的茶是指喝茶、茶道、茶道艺术,因为如果在学校或民间教育单位教授种茶、制茶的课程,当然是属于职业教育,但如果教授的是喝茶、茶道、茶道艺术,那就有得讨论了。

喝茶、茶道、茶道艺术的课程可以视为素质教育,就有如美术、音乐、体育、文学一样。从小孩子的国民教育开始,学校就会安排美术、音乐等课程,期使人们都那么健康那么有品味那么懂得生活。长大以后的分科教育依然有人主张继续这些课程,不管是理科还是文科。

但是茶文化课程要排入国民教育的必修课程内还要一段时间的考验,虽然现在已经常出现在中小学生甚至大学的课外活动中。到了高中、大学阶段,也可以依个别学校想要塑造的特性加入包括茶文化在内的一些素质教育内容(如音乐、美术、宗教)于通识课程之中。

喝茶、茶道、茶道艺术的课程也可以是职业教育,就如同美术、音乐、体育、文学一样可以是为职业教育。美术、音乐、体育、文学诸课程教育出来的是美术用品、乐器、运动器材的营运商,是画家、音乐家、运动员、作家。喝茶、茶道、茶道艺术课程教育出来的是茶企业的营销师、经营管理师、评茶师、泡茶师、茶道艺术家。

喝茶、茶道、茶道艺术在学校体系的“专业别”通常称为“茶文化”,一般人看了会认为是属于素质教育的性质,因为从名称上看不出就业的技术性来。其实它可以成就茶产业的半壁江山,这半壁是指种茶、制茶以外的卖茶与喝茶。种茶有茶树栽培专业、制茶有茶叶加工专业,卖茶与喝茶就是归到茶文化专业了,因为卖茶与喝茶不好独立成为数门专业如茶叶行销、茶馆经营、茶道艺术之类,不但其间专业基础课几乎相同,而且个别独立又使得所学太过狭隘不利毕业后的持续发展。

从就业的角度来看,只要在喝茶、茶道、茶道艺术的基础课程外补上几门营销与管理的课程,茶文化专业的毕业生就可以走上茶行营业员或接下来的经营、管理、创业之路,这是属于“茶叶市场”的领域。如果调整个方向,就可以从刚才的茶叶市场(即茶行、茶业公司)转向到茶馆、品茗馆、茶餐厅、茶冷饮店等的“茶汤市场”。茶叶门市、茶叶大卖场、茶叶贸易公司等的茶叶销售与茶馆、品茗馆、茶餐厅、茶冷饮店的茶汤销售就是种茶、制茶以后的另一半茶产业江山。

茶文化专业的核心课程是泡茶技艺与茶会举办,技术拓展课程是茶具、插花、茶食、香道等,知识拓展课是制茶、评茶、茶史、茶思想和音乐美术等艺术,这些课程让茶文化专业的毕业生到职场后不但能销售茶叶、茶汤,也能把包裹在茶与汤里面的茶道与茶道艺术推销给客人。这样的茶产业中下游(卖茶与喝茶)就是茶文化专业毕业生取得评茶师、营销师、泡茶师、茶道艺术家的资格后施展所长,并以自身的文化修养供献给社会的场所。

现在的职场不但要会卖商品、要有必备的资格证书(如评茶师、营销师、泡茶师、茶道艺术家等),还要把自己调养得很健康、很有品味,这包括了基层从业人员与管理、领导阶层。上述的茶文化专业不管被视为素质教育还是职业教育,它的教育效果都具备了职业应有的技能与自身足以衬托行业品味的素养。喝茶、茶道、茶道艺术是茶文化的具体呈现,喝茶、茶道、茶道艺术既是可以服务职场的职业技能,又是让人们得以健康有品味的素质教育,我们以为卖茶喝茶的职业教育与文化建设里的茶文化素质教育应该这样结合、这样实施。

  (2035)

先有课程内容,才谈茶道师资哪里来-20131120周三小方块-蔡荣章

先有课程内容,才谈茶道师资哪里来

蔡荣章

20131120周三小方块WEDNESDAY TEA CORNER

茶道老师就是教“茶道”的老师,强调的是以茶道为核心,当然也要会教制茶、识茶,但可以不会教茶树栽培、病虫害防治、土壤营养等。茶道老师需要分工的,不容易一个人什么课程都能上。这些分工要有相应的培训课程与能力认证方足以让茶道教育步上正轨,不论是学校的师资还是民间的师资。当然培训与认证也有不可靠者,例如只要缴费就保证可以取得证书,但大家会逐渐地分辨出来,不负责的培训单位大家就会不接受它发出的证书。

泡茶老师(初阶:泡茶老师证书,进阶:茶道艺术家证书)

茶道老师第一个要培训与认证的科目是泡茶技艺,目标是教会学生在不同场合使用不同的器具泡好各类茶。初级是熟练各种泡茶法(如十大茶法),进阶是将泡茶与茶汤提升到“茶道艺术家”与“茶汤作品”的境界。初级的是取得“泡茶老师”证书,进阶的是取得“茶道艺术家”证书。

车轮式泡茶练习法老师

如何让学习者有法可循地将各道茶汤泡得精准呢?老师要接受“车轮式泡茶练习法”的培训,而且有能力担任这种泡茶练习法的指导老师。不但要熟悉这种泡茶练习法的运作,也要每道茶的浸泡时间都判断得比学生准确。参加这项培训者必须先具备泡茶老师的证书。

泡茶师及茶艺师的审评老师

学生学会了泡茶,他也要去取得“泡茶师”或“茶艺师”证书,作为老师的这时就要让自己具备泡茶师或茶艺师检定考试的评审员。这项评审员的培训是针对泡茶师或茶艺师检定考试的办法与评分标准,他的泡茶能力与品茶能力应该早已具备。接受培训时应该出示泡茶老师证书、车轮式泡茶练习法指导老师证书、或是下文要说到的茶叶品鉴老师证书。

茶叶品鉴老师

茶叶品鉴也是茶道教学的核心课程,所以必须有茶叶的品与鉴的茶道老师,品是欣赏、鉴是鉴别。此项培训要让受训的老师充分了解“品饮泡茶法”与“评鉴泡茶法”的区别。品饮泡茶法的前期必修课程是泡茶技艺与车轮式泡茶练习法,评鉴泡茶法的前期必修课程是茶叶审评与官能鉴定。如果已是泡茶与车轮式泡茶练习法的老师,这时可以不必重复学习泡茶技艺与车轮式泡茶练习法这两项课程,剩下的茶叶审评、官能鉴定、品鉴比较等课程就成了此项培训的主要内容。

要学好泡茶、学会品茶、学会评茶,必须对茶的制作有所了解,否则知其然而不知所以然终究一知半解。“概论式的制茶课”(即原则性的理解)是所有茶道老师必须具备的基础知识。

制茶老师

“专业式的制茶课”(即深入到可以制成好茶)是担任制茶课老师的必须培训与认证项目。“制茶课老师” 的培训要特别着重各类茶(不发酵茶、部分发酵茶、全发酵茶、后发酵茶、加工茶)的制作工艺以及相互间的共同原理,而且制茶理论课要比制茶实践课多一点,因为精通的理论基础有助于对泡茶、评茶、品茶的深度掌控。茶道教学还有茶器、茶席、茶会、茶食、茶史、茶文化比较、艺术、思想等老师,他们也需要知道茶是如何产生的,他们接受培训时,这方面的课程只要是“概论式制茶课” 的内容就可以了。

以上这些泡茶技艺、泡茶练习、泡茶考证、茶叶品鉴、茶叶制作等课程都是茶道教学里偏向茶的部分,师资的来源除了重新培养就是从涉农的茶叶范畴里找寻。茶道教学的课程还有一半是将茶叶转化到文化艺术层面时所需的,如茶器、茶席、茶会、茶食、茶史、茶文化比较、艺术、思想等,这些课程的内容必须为茶道重新设计,师资除了重新培养,就是从陶瓷、建筑、文学、历史、艺术等相关的领域中找寻(这部分的培训内容与师资的产生待另章讨论)。

谈茶道教育必先谈茶道教学的内容,然后才能谈到师资与教材的产生。这项工作是时当茶文化复兴后要进一步迈进茶道艺术与茶汤作品的时候,民间的茶道教育组织与学校体系的茶文化专业必须同时并进的。解决了茶道教学内容与师资,才能令“茶文化”成为完整的一门学科。

  (1799)

这是一个茶沦为配角的茶艺表演时代-20131118周一喝茶慢-许玉莲

这是一个茶沦为配角的茶艺表演时代

许玉莲

20131118周一喝茶慢MONDAY SLOW TEA

「茶艺表演」为什么比「茶道演示」拥有更加可能成为主流的趋势?这与目前有几股势力加入茶界操作是脱不了关系的,一先说插花、点香,人们一直争论和迷惑这些是否也属于茶道的一部分的时候,这些「产品」已经在茶界大规模开班收徒,茶人们排队缴费进场学插花点香的多得是,大家以为插花与点香在茶席上有点石成金的效果,能把茶席弄得更引人入胜来吸睛,有些茶会把花艺、香道达人直接请到茶会现场指导,他们在泡茶席上的风头比茶人还犀利,茶人们都乐得听从他们的铺排,认为这样茶友才会「买单」。

茶道的训练本应接受多方面的艺术熏陶,那可加强对艺术方面的欣赏力与创造力,不过像这样过分依赖别种(插花、点香)文化来表达自己所做的(茶道)项目,无疑地显示出茶道的无力感。人们在花艺界举行花艺活动时,可以不请茶道达人去演示「茶道内涵」来加强花的效果,香道界在举办香会时,可以不请茶道达人去为点香助阵,这两项文化显然可独立生存,反观茶道,少了这两样,好像就说不出自己「茶道内涵」的话了。「茶道」只好停在「茶艺表演」阶段,让其他文化介入。

二是与茶席相关的项目如空间、家具、服装、茶器设计及摄影等已随着插花、点香,成为另几项茶界要仰赖的茶艺表演道具提供。很多茶人不知道自己要用什么桌子,地方要怎么摆设,要穿什么衣服,要用怎样的一支壶来泡茶,统统交给专家设计,这是茶人把自己变成「演员」的第一步,茶人把要藉以表达「茶道内涵」的道具、形式一概放弃不管,让其他相关项目的专家去个别施展到自己将要进行创作茶汤的泡茶席上。这是否显示了茶人对要表达茶道精神的技术掌握得非常少,甚至不懂,以致在许多茶会场合我们可以听到人们津津乐道的是哪位大师为这场茶会设计服装,哪位大师做室内设计,哪位大师设计了什么茶壶,获得哪位大师为他摄影是多么地与有荣焉。但好像没有谁会在乎哪位茶人值得我们期待他的茶汤作品发表。

三是「演员」,最后有些茶人连「演员」也不做了,直接聘用「工作人员」回来当「演员」代表自己的机构出演就是。有些舞台剧演员、舞蹈员或其他文化创意界的工作者在「茶艺表演」舞台找到出路,或受雇于茶界,或自立门派成为「茶艺表演」的专业「演员」,把「茶艺表演」带动的更加猖狂。茶道演示更加销声匿迹了。

四现今有两群消费能力极高的消费群体左右了茶界的市场,一群是豪华奢侈者进入茶界「消费」茶文化,这群豪客玩古器、喝古董茶、收藏铁壶银壶、到拍卖行投字画、点沉香、置地盖造茶屋、流行开办茶会、香会来附庸风雅,成为「茶艺表演」最大的客户,是一个有潜质制造利润的市场,让茶界亦步亦趋。另一群是「禅修客」,把茶当作一种媒介来宣示茶禅一味是他们的独特修行,「茶艺表演」也成为为这群消费者做服务的产品。

我们从以上情况检讨:茶人多从茶行在职培训而来,是否这样社会觉得他们不够学术性?反观其他室内设计、服装设计等是否让大众(包括茶人本身)觉得更专业?因为他们大多属于学院科班出身?故此茶会由他们执话事权反而得到大众的信服?茶人的专业在哪里?茶人的专业包括需要懂得如何利用泡茶空间吗?如何摆置桌椅吗?什么样的服装才是泡茶的好服装吗?茶人在这几方面所下的功夫是否信心不足?茶人要表达茶道内涵的技术在哪里?是技术含量低做不出来,或是还没有把技术体系做好,于是只好把表达内涵的事情都交出去给别人做了?变得茶人们现在都不敢、或不会做茶道演示?只有坐在那里装模作样做一个泡茶表演的样子而已?

 

  (3245)

《茶铎八音-茶文化复兴之声》简体版/许玉莲著/201311

《茶铎八音-茶文化复兴之声》简体版

许玉莲著

出 版 社:中华工商联合出版社有限责任公司

图书策划公司:北京时代华文书局有限公司

日期:2013.11

ISBN:9787515807263

茶铎八音-茶文化复兴之声 目录
推荐序 品茶的生活艺术
推荐序 那个时代,那杯茶
推荐序 茶铎八音,茶文化复兴之声
自序 我的茶文化辨识系统
篇一 茶道观念
茶道艺术家的圣战
泡茶的艺术美
品茗的艺术美
茶汤的艺术美
赏茶的艺术美
茶具上的标签可去可留
茶道无正式与非正式之分
茶席茶会需要音乐陪衬吗
茶道作品要说自己的话
茶席与音乐的关系
茶法的真义
谁来泡茶的重要性
喝茶慢的必要
茶席上要有茶食吗
茶与人、地、物关系
茶与人、地、物感应
茶汤是茶叶新生命
茶道老师必须亲自泡茶奉茶喝茶
喝茶为何要会泡茶
要喝“好茶”
泡茶者资格检验表
我的珍茶一定要找他泡
等就等吧
茶会自备品杯使用说明
奉茶的原则
茶道艺术与茶道科学
自在品味
茶食与品茗间的争议
花、茶、具与茶道的距离
随性不同于自在,
篇二 茶文化复兴
泡茶者该有什么表情
办中学生茶艺生活营聚焦在哪里
马来西亚茶道在哪里
现在时空的茶文化要穿什么服饰来泡茶
茶文化复兴初期十年的茶馆
错过茶文化复兴的茶馆
马来西亚茶文化复兴的快速发展
马来西亚茶文化的诞生
尽是吃东西的茶馆
杭州茶馆见闻记与观后感
他们为什么要学茶
为马来西亚的茶文化复兴记下一笔
穿自己的茶衣
是坏习惯不是传统茶文化
如何让陌生人进入喝茶领域
您不知道他们是怎么看待茶的
茶道艺术展演应如何安排
别低估了茶友的能力
我对自己负责
“创新”不一定是好的“创作”
篇三 泡茶
泡茶新旧观念
茶叶不肮脏
**泡就把茶泡好
温润泡也不在普洱茶运用
茶叶不能捏碎冲泡
泡茶的繁与简、难与易
老茶不必温润泡
如何看待老六堡的陈放昧
初学者如何学泡茶
浸久一点与浸快一些
捡起打翻了的茶
冲泡茶之碎片
不舒服时要“喝对”茶
不同人泡的茶有不同效果
风格各异还是风格有误
茶杯卫生的处理
泡茶者的投入与感染。
泡茶者调整茶昧后再奉茶之谈
这么多人的泡茶练习怎么办
你泡茶我学功夫
怎样叫做把茶“泡好”了
篇四 品茶
品味茶的相、色香昧与渣
团揉茶的风格与享用
新旧佛手茶的欣赏
思念老焙火乌龙茶
传统型、熟香型及清香型铁观音之别
茶的好坏我知道
将龙井放成老茶
新老茶的欣赏
为什么要开一堂课叫“品老茶研习班”
篇五 器物
泡茶可使用不同茶器
选泡茶器的真义
紫砂壶牵强附会的说法
这样那样的壶泡茶特别好喝吗
茶具与泡茶品茗的关系
杯子质地与品茗关系之测试报告
篇六 茶会
茶道表演的现代精神
龙井品茗会
无我茶会之抽签谈
“品茗茶会”商品化的过程
无我茶会之茶席、泡茶谈
普洱六堡水仙茶会记
招待老师喝茶的错误实例
篇七 推广
时髦观音茶的弊病
茶商品是茶文化与茶的结合
茶企业设宴不喝茶
餐厅供应茶水的新方向
茶的香昧怎么说
茶叶产品说明的编写
茶叶产品说明的培训手册
制茶、卖茶也要会泡茶喝茶
卖茶从业员需要具备资格吗
槟城茶会记
是茶会活动还是品茗商品
买茶来喝与买茶投资
发展茶文化没茶泡
篇八 品茗馆
泡茶师在职场的地位
泡茶艺术家
泡茶师掌席时的工作
茶谱的规划
泡茶师的道场
为新年茶会规划的茶谱
为敏感体质茶友规划的茶谱
给孤独长者的茶谱规划
谁上品茗馆喝茶
品茗馆营运法则
“老茶品茗馆”开张
“老茶品茗馆”泡茶席设置
现在开设品茗馆的时代性意义
三十年从茶艺馆到了品茗馆
我们急切需要的品茗馆
简体字版后记

(1928)

小壶茶法的「茶道演示」-20131113周三小方块-蔡荣章

小壶茶法的「茶道演示」

蔡荣章

20131113周三小方块WEDNESDAY TEA CORNER

三位客人首先进场,并排坐上舞台,只有椅子,侧面斜对着观众。与客人席有段距离的是已摆置妥当的泡茶席。

等待着,泡茶师进场,三位客人起立表示敬意,泡茶师行礼回应,坐上泡茶位子。三位客人随即坐下。

泡茶师检查了席上的一切,静下心来端坐了一会儿。助手双手捧着泡茶用的清水壶,小心翼翼走上舞台,放于泡茶席的侧柜,退出。

泡茶师站起身来,检视煮水器、捧着清水壶,小心地将水注入煮水器内。打开电源加热。坐下。

泡茶师将茶荷置于胸前,打开茶叶罐,持渣匙尾端将茶叶拨入荷内。双手捧起茶荷,用欣赏的眼神端详着茶叶许久。

泡茶师站起来,捧着茶荷走到客人席,请第一位客人赏茶。泡茶师回座。

客人传赏茶叶。最后一位客人将茶荷送回泡茶席放茶荷的地方。

泡茶师双手放在煮水壶两侧的桌面,眼睛看着蒸汽外冒的状况、耳朵听着水的声音,水温恰到好处的时候将电源关了。

客人将茶荷送回后,泡茶师持渣匙将茶荷上的茶叶拨入壶内。注视着茶壶,判断是否是准确的置茶量,盖上壶盖。

泡茶师打开煮水壶的盖子,再次判断水温。提起煮水壶,将热水冲入壶内。盖上壶盖、放回煮水壶、按下计时器。

泡茶师注视了茶壶一下子,然后转移注意力到自己的呼吸。浸泡的时间快到了,转头看了计时器,确定已是正确的时间,提壶将茶汤倒入茶盅,并将茶汤倒干到每秒一滴的程度。

泡茶师持盅将茶汤分倒入奉茶盘上的四只杯内,站起身、端着奉茶盘前去奉茶。客人一直专注地看着泡茶师的泡茶,这时眼神跟着回到自己的身边,从泡茶师的奉茶盘上端起了自己的一杯、行礼致谢,泡茶师行礼回应。奉给第三位客人前,泡茶师将留在盘上的二只杯子往奉茶盘中间移了一下,以免客人不便端取。

依序奉完三人的茶,泡茶师回到自己座位、放回奉茶盘、坐下、将最后的一杯茶端起。向客人微微行个礼,与客人一同喝了这杯茶。

大家回味着刚才的这杯茶汤,不禁地端起空杯、闻了闻留在杯内的香气。客人将杯子留在手上。

泡茶师从忘怀于茶香茶味中回神了过来,打开水壶盖,再度判断水温。提起茶壶,打开壶盖,了解茶况,思索着下一道的浸泡时间。提起水壶往茶壶注入了第二道水,盖上壶盖、放回煮水壶、按下计时器。

泡茶师专注着茶叶的浸泡,时间快到时,看一下计时器,确定已是正确的浸泡时间。提壶将茶汤倒入茶盅,将茶汤滴干。

泡茶师将盅提放到奉茶盘前端、茶巾提放到茶盅的后方。起身、端奉茶盘前去奉茶。

到客人面前,泡茶师提起茶盅,客人将杯子放到泡茶师的奉茶盘上,泡茶师倒完茶,客人端回杯子,泡茶师将茶盅放回奉茶盘,客人行礼致谢,泡茶师行礼回应。

奉完三位客人的第二道茶,泡茶师回到自己座位,放回奉茶盘、坐下、将茶巾归位、提回茶盅为自己斟上一杯。端起杯子,向客人行个礼,与客人一同喝了第二道茶。

大家回味着茶汤,沉思了一下。泡茶师开始去渣、清理茶具,客人专注着泡茶师的动作。

泡茶师清理完茶具,向客人行了个礼,表示茶会即将结束。主客向泡茶师行了个礼,表示请求品赏泡茶用水。泡茶师提起水壶倒了-盅泡茶用水,将盅与茶巾放上奉茶盘,端着奉茶盘走到客人席,客人将杯子放上奉茶盘让泡茶师斟水。奉完泡茶用水, 泡茶师回到自己座位,与客人一起品赏清水。

喝完水,泡茶师看着客人,主客看了其他二位客人一下,三位客人一起坐着向泡茶师行礼表示感谢与告辞之意。主客起身将茶杯送回主人的奉茶盘上,靠着内侧摆放,然后回自己座位。其余两位客人亦陆续送回杯子,杯子也都依序从内往外放置。

泡茶师起身走到客人席旁的出口处送客。客人起身,在泡茶师前面行了个礼,步下舞台(场外)。

泡茶师回到自己座位,沉思了一阵,想到茶会就此结束,提起茶盅,将盅内留下的清水倒入自己杯中,双手捧起,将水喝了。放下杯子,站起身来,从靠近泡茶席的出口步下舞台。

注1: 若演示时间允许,可将开始时助手(即捧水的助手)很有秩序地布置茶席,结束后很有秩序地将茶具撤出舞台的部分呈现。

注2: 若演示时间不允许,可将品饮泡茶用水的那段省略。也可以将注1与注2同时省略。

 

  (3181)

茶艺表演与茶道演示的过度阶段-20131111周一喝茶慢-许玉莲

茶艺表演与茶道演示的过度阶段

许玉莲

20131111周一喝茶慢MONDAY SLOW TEA

茶文化复兴初期,多由茶界业者自学而成、兼任茶道老师,社会企业、学校等机构举办文化活动与讲座时,大家认为要推广茶文化,常邀请茶道老师去讲茶课,认识茶文化先要认识茶汤怎样来,当时没有这么多人懂得小壶茶法,讲题通常是「如何泡好一壶茶」,担心纯演讲不是那么容易让人们了解到底是怎么一回事,于是茶道老师都会带着一两套泡茶用具以及助理去到演讲现场,把茶具摆置在桌上,请助理帮忙示范,在老师一边讲解一边指导的情况下,助理把茶具一样样执起、泡茶步骤一步步做来,最后才把课讲完。

后来大家说人们对「泡茶步骤」比较有兴趣,茶艺讲座渐渐变成「泡茶示范」的讲解。在许许多多还没有形成茶文化气候的场合,「泡茶示范」是一种非常可以亲近的传播手段,茶道老师边说边做,人们对具体的泡茶程序可边听边看,相对加强学习的脚步,茶界等于是把「泡茶课」带出去场外教了,这样实施多年。当时这些讲座大多被认定属于广宣行为,主办方通常不支付讲师费或其他费用。

后来有些企业机构要举办开幕茶会、产品推介茶会之类,说要把「泡茶示范」当作「文化节目演出」,要上台表演,请大家穿得漂亮一点来,完了还要给红包(象征式酬劳)大家。大家开始觉得如果不找些道具礼服来穿、如果不找些年轻貌美的表演者来做主角,又怎么对得起主办方呢?于是大家都这么做了,泡茶场所变成泡茶表演者的舞台,茶道老师退居幕后或站一边担任节目讲解人。有些茶界业者认为,茶道老师出去讲课没有收入,请几位年轻人做做泡茶的动作反而有红包进账,故对于承接庆祝茶会这类「文化节目」都不反对。这就是现今称为「茶艺表演」的前身。

「泡茶示范」在面对大众的时候,作为传播也好,作为传道也好,其实最少可过度成两种不同形式:第一即已经在茶界占有一席之地的「茶艺表演」,「茶艺表演」比较受欢迎以及看出成绩,基于它相对的通俗化、有娱乐性,容易看得明白,各样道具也较炫目,有更多的工作者愿意投入成为「表演者」,令这个行业壮大,现「茶艺表演」有多种方式包括歌舞、戏剧、话剧等。

第二是仍然未成气候的「茶道演示」,「茶道演示」未能立足的因素:a.有潜质发表「茶道演示」的茶人多为茶道老师,茶界中任职茶道老师的多为兼职,很多茶道老师必须也兼顾营销、行政等工作,疏于专注泡茶的练习与演示,平常讲课也多讲少泡,故未够自信。

b. 有潜质发表「茶道演示」的茶道老师多为年资高的茶文化工作者,他们已习惯采用「泡茶示范」的模式上台,没有意识到「泡茶示范」较适合在教室上课用,现在的「茶艺舞台」要求更深入的表现方法来将大众带入,这是缺乏与时并进的观点所致,故把「泡茶示范」搬上舞台,不但显得落后,自己也「沦落」为节目讲解人而已。

c.即使是资深茶道老师、老茶人,他们并不注重「茶道演示」,即不亲身示范泡茶。他们讲课讲得棒极了,泡茶示范时就要找学生或表演者来代劳,这是不明白「茶道演示」的工作的必要性。

d.「茶道演示」的「演示者」很难物色到对的人选,他们最好在茶汤里泡过十年八年,能自己发觉出「茶道演示」的精神,做时非常享受它。

做「茶艺表演」的人把表演当工作,做「茶道演示」的人将之视为一种需要,「我需要这样子做我才能转化为一个我想要做的人」。 (1987)

陆羽茶道教室的经营模式-20130925周三小方块-蔡荣章

陆羽茶道教室的经营模式

蔡荣章

20130925周三小方块WEDNESDAY TEA CORNER

台北陆羽茶艺中心的茶道教室1981年1月4日开始第一个班别“茶艺讲座”的上课,这个阶段的上课是免费的,包括上课使用的茶叶、茶具与非泡茶课时每人的盖碗茶(泡茶课时已经有茶喝了)。但必须繳交新台币500元的保证金,8次课上完,泡茶考试与学科考试及格取得结业证书后退回保证金。缺课时可以在以后任何一期补上所缺的那次课,考试不及格时也可以在以后任何一期的同样考试时补考,不必再繳费用,补完课、补完试,依旧发给原期的结业证书并行退费。

除了基础班的茶艺讲座,后续开设的班别亦复如此。为执行上完课才可毕业的规定,每次上课必须签到,缺席的那次必然是空白,等补课时方行补签。

保证金的收费方式一直维持到1986年,为求茶文化教育的独立发展,改变成收费的制度。开始是将保证金的500变成收费的500,然后逐渐调高,从800到1000,从1000到1200、2000元不等,依课程所需的成本而定。收费的制度下,依然是上完全部学时并通过考试才发证,补课补考依然不另行收费。但是这样的收费标准,直到目前仍然无法支付包括房租在内的所有成本,除非班别密集得天天午晚皆是,每班的学员数都能够在30以上。

陆羽茶艺中心之所以能够采取这种几近公益式的教学方式,是因为它另有茶具开发部门,生产的茶具透过关系企业天仁茗茶与天福茗茶的销售网向外销售。“陆羽茶艺”品牌的茶具支持着教学,教学支持着茶具的研发(包括知识的与形象的),但这种做法要依赖经营者对茶文化的支持、相信茶文化与企业的永续经营是相互链接的,而且拥有经济支撑项目的营利能力。还得告诉学员,让有心办好茶学教育的单位能够赚钱,我们才能够享受更好的品茗氛围。陆羽茶道教室至今仍然处于需要扶持的状况,茶文化的私塾教育要能健康发展,学习费用还得提高,大家享受茶汤与茶道艺术(不只是茶叶商品)的需求还待大大醒觉。

1996年4月13日为期一年的师资班开课后,上完全部课程后才能结业的办法改成了:出席率达到80%以上(长年上课要一次不缺是不容易的)。补课的规定依旧,虽然必须等到一年后(尚无法并排开两个师资班)。可以补足80%的出席率,也可以补满全部课时。

陆羽茶道教室为了可以贯彻泡好茶的理念,制定了两个非得把茶泡好的制度与课程:

a. 从1983年起每年举办1-2届的泡茶师检定考试。检测的办法是在各类茶中抽取三样,依指定的茶具与供茶需求(如泡几道、泡给几个人喝),在40分钟内把茶泡出。如果能将茶汤泡出一定标准,且有80%以上的稳定度,就可通过术科考试,再通过学科考试(制茶、识茶、泡茶、茶具、茶史等方面的知识),就可以取得泡茶师证书。这个泡茶师检定考试的制度,除引导大家重视泡茶、重视茶汤外,也培养一些能够泡好茶的茶文化工作者、在茶事活动上有批精炼的先锋部队。

b. 除了1982年12月开设的泡茶讲座外,复于1999年10月25日起开设了“泡茶研习班”,利用“车轮式泡茶练习法”,一组五六位学员轮番上阵,第一位就坐后“置茶”与泡第一道,第二位泡第二道,第三位泡第三道,—-第五位泡第五道并去渣清具。每道茶冲泡之前都将茶壶传阅,每人看淸壶内的茶况,记录下自己所判断的“浸泡时间”。等茶泡好,大家品赏过茶汤,老师做出标准浸泡时间的判断(茶汤浓度标准时则依原冲泡时间,不标准时则提出标准时间)。每人算出自己的误差值(秒数),五道以后再计算总误差。就这样一次又一次地练习,以不同的茶叶与茶具为题,求得误差值的减少。这种泡茶练习除对茶况的认知外,必须关注置茶量、水温、前数泡的太浓或太淡、与前泡“间隔时间”的长短、茶壶出水的速度等等,是学习掌握茶汤浓度很有效的办法。

上面不厌其烦地介绍陆羽茶道教室在“学茶者必须认真且付出代价的学习” 、“必须具备泡好茶能力”的理念下所做的努力,也说明一个茶道教室,不论是学校体系还是民间的单位,有了思想与目标的指引,它的课程体系才容易显得有个性与富生命力。

 

  (1934)

第十四章 無我茶會解說稿-蔡荣章

《無我茶會Sans Self Tea Gathering 180條》

蔡荣章著Author:Rong-tsang Tsai

ISBN978-957-9690-08-9 “无我茶会Sans Self Tea Gathering180,” First edition: 1999.9, Second edition: 2010.9《无我茶会180条》1999.9第一版 2010.9第二版 台北陆羽茶艺股份有限公司.2012.05.20修订版-English Translator : Katherine Yip英语翻译:叶德明

第十四章 無我茶會解說稿

無我茶會進行間是不設指揮與司儀的,但若在公共場所舉辦,為讓參觀的來賓知道是怎麼一回事,也達到推廣的目的,可安排一位解說員從旁說明茶會進行的方式及其意義。但仍然是對外解說的性質,而不是主持茶會的進行。

 

188.無我茶會解說稿

進度

話題

解說大要

1.

安置號碼牌

a. 活動報導

a.各位來賓,本會場將于ˍˍ時ˍˍ分舉辦一場「無我茶會」,

歡迎各位來賓參加,會中每位泡茶者都將奉茶給各位來賓。

b. 何謂無我茶會

b.無我茶會是一種茶會的形式,大家自備茶具圍成圈圈泡茶,泡完茶每人都要起來奉茶,因此每個人都可以喝到別人泡的茶。所以說無我茶會是人人泡茶、人人奉茶、人人喝茶的一種茶會形式。

c.

現場

動態

c.現在會場正在安置號碼牌。無我茶會是圍成圈圈泡茶,等一下與會者就憑抽到的號碼就坐。這是無我茶會的第一個精神:「無尊卑之分」。

本次無我茶會預計有ˍˍ人參加,所以號碼牌要圍成ˍˍ圈。

d.

留住

群眾

d.各位來賓,為能讓大家共同參與,本次無我茶會將泡茶四道,其中兩道茶要奉給參觀的來賓,請大家不要離開,等一下就可以喝到泡茶者自己帶來的各種茶(包括日本、韓國與中國……的茶)。

e.

主協辦

e.本次無我茶會名為ˍˍ無我茶會,是為(配合)ˍˍ而舉辦,由(國際無我茶協)、(與ˍˍ)主辦,ˍˍ、ˍˍ協辦(承辦),感謝協助這次茶會的單位與個人。

2.

報到

a. 抽籤

a.各位來賓,現在參加泡茶的人已陸續到來。無我茶會是以抽籤決定座位,誰會坐在誰的旁邊都不知道,這是茶道無尊卑之分的一種精神,而且隨遇而安。

b.

參加單位

b.今天參加ˍˍ無我茶會的有(都是)來自ˍˍ的茶友,(我們看到(日本)茶友已經到達會場……)。

c. 就位

c.抽完簽的茶友找到座位,把茶具擺設出來。

d. 茶器

d.各位來賓請注意他們所準備的茶器以及攜帶、包裝的方法。無我茶會是使用簡便的茶器,熱水也是用保溫瓶帶著來。另外也請大家留意,每人準備的茶器各有不同,甚至於(粉末茶)的器具也出現了,這表示無我茶會所用的茶器及泡茶法是不拘的,這也是無我茶會第二個精神:無地域與流派之分。

e.

觀摩、聯誼

e.將茶具準備妥當後,與會人員就起來看看別人帶來的茶器,並相互問候、交談,這是無我茶會「茶具觀摩與聯誼」的時間。他們利用這段時間拍照留念,等開始泡茶後,就不准起來拍照了,要拍照只有請不參與泡茶的人在圈外進行。

欣賞茶器時,如果不是主人在場、並徵得同意,規定是不能觸摸的。

3.

泡茶

a. 何時泡茶

a.「茶具觀摩與聯誼」到了快結束的時候,與會者就要回到自己座位,開始泡茶。這個進度都載明在事先發給與會者的「公告事項」內。無我茶會進行間是不設指揮與司儀的,一切都依事先的約定進行,這是無我茶會的第三項精神:「遵守公共約定」。—群人進行茶會,沒有指揮,可以讓大家體認群體律動之美。今天因為是為了讓大家知道何謂「無我茶會」,所以才設有對外解說,如果沒有我的干擾,場面一定會優雅許多。

b. 清場

b.開始泡茶後,圈內的人就要離開,圈內有人會破壞會場的完整性。拍照錄影的人也請在圈外,非要搶個鏡頭不可時,也要快快離開。

c. 清淨

c.開始泡茶後就不可以說話了,專心泡茶,奉茶時也不必說「請喝茶」,對方也不必說「謝謝」,如果碰面了,鞠個躬,笑一笑就可以。這樣寧靜的氣氛,才容易體會出茶會的美感,以及人與人間、人與物間、人與地間的互動關係。這是「無我茶會」另一項要求:「體會群體律動之美」。

d. 奉茶法

d.各位來賓,您看現在泡好茶的人要出去奉茶,每人奉茶給(左)邊三位茶友,最後一杯留給自己。這是無我茶會「同一方向奉茶」的規定。每個人都同一方向奉茶,這是一種「無所為而為」的奉茶方式,我奉茶給左邊的,但喝到的茶卻來自右邊。我們希望大家放淡「報償之心」,學習無所為而為地做一件事,這「無報償之心」也是無我茶會七大精神之一。

e. 無好惡之心

e.每個人喝到的四杯茶可能都是不一樣的茶,因為茶是由每人自己帶來。無我茶會希望每人都以超然的心情接納、欣賞這些茶,不要有好惡之心。好惡之心太重,會把很多福氣排除在外,因為你不喜歡的東西並不一定是壞東西。「無好惡之心」也是無我茶會所要推廣的茶道精神。

f. 求精進之心

f.這幾杯茶也不一定都泡得很好,可能有一杯泡得又苦又澀。這時應反省自己,是不是也把茶泡壞了,「把茶泡好」是茶道修行上最起碼的課程,否則對不起自己,對不起別人,對不起茶,因此「求精進之心」也成了無我茶會的第七大精神。

g. 第二道茶

g.今天的第二道茶要奉給參觀的來賓,大家可以品嘗到由各地(臺灣—-)茶友所沖泡的各種茶,這是和平的親善大會。用過的杯子暫時拿在手上,第四道茶還要奉茶給您。

h. 第三道茶

h.第三道茶是持茶盅出去奉茶,依然是奉給左邊原來的那三位及自己一杯。

i. 奉茶方向的變 化

i.奉茶的方向不一定非向左邊不可,也可以向右邊。奉茶的對象也不一定非相鄰的三位不可,也可以變化為二、四、六或一、三、五。只要在事前發給大家的公告事項中說明清楚即可。

j. 茶會簡史

j.無我茶會於1990年在臺灣正式推出,現在已演變成國際性的活動,中、日、韓、星、馬……等國平時已自行在國內進行,並於固定年份輪流在一個地方召開大型國際性的無我茶會。今年(明年)已是第ˍˍ屆,將於ˍˍ月在ˍˍ舉行。歡迎大家一起參加。

k. 第四道茶

k.現在是第四道茶,也是奉給參觀的貴賓,這次可能是不同的人奉給您不同的茶。茶道有項精神就是泡茶給別人喝,甚至給陌生的人喝,這項精神在無我茶會中更是突顯得清楚。

l. 來賓手上的杯子

l.各位來賓,您手上的茶慢慢喝,等一下收拾茶具時,奉茶的人會來把杯子收掉。我們不要造成大家任何的不方便,也不要造成環境任何的污染。(若是贈送的紀念性杯子,則改變說詞)

m. 空白之美的應用

m.喝完茶,無我茶會往往會安排一小段音樂欣賞,讓大家回味一下茶味、回味一下茶會的種種,這是連接在品茗後的一段空白之美,所以音樂在大家喝完最後一道茶後自然響起,沒有介紹,也無需鼓掌,音樂結束時也一樣。大家在音樂的餘音消失後,開始收拾茶具,結束茶會。(不同之品茗後活動則變更說詞,若未安排此項活動則省略)

4.品茗後

a. 品茗後活動

a.(不做解說)

b. 擦拭杯子

b.與會者收拾茶具之前,要先把自己用過的杯子擦拭一下,當然只是做初步的處理,免得別人收回時太不整潔。這是茶道處處為對方著想的精神。全套茶具回去後再行清洗。

c. 收杯子

c.與會者擦拭完杯子,出去將自己的杯子收回,(順便收回參觀者手上的杯子)。這時依舊保持安靜。

d. 收茶具

d. 他們把杯子收回後,將茶具收拾妥當。

e. 旅行用茶具

e.各位來賓,請注意泡茶的人使用的這一套旅行用茶具。大家也可以準備一套這樣的茶具,以後出國、或與家人出去旅行,就可以這樣喝茶。請大家也注意他們包紮茶具的方法,杯子用杯套套著,一壺兩杯用一條包壺巾包裹,一盅兩杯又用另一條包壺巾包著。收拾茶具的時候要有條不紊,不能到了尾聲就亂成一團。我們有句話:收拾與開場一樣重要。

f. 服務台

f.各位來賓,(無我茶會推廣協會)在各地方設有指導老師與茶道教室,每星期固定的時間在各地還有教授無我茶會的聚會,詳細資料歡迎到會場服務台索取。

g.

感謝

g.本次ˍˍ無我茶會,承蒙ˍˍ提供……,在此特表謝意。(若無需要則省略)

h.

結束

h.各位來賓,如果您對本次無我茶會有何寶貴意見歡迎提供給我們。感謝大家參與本次無我茶會,希望下次您能和我們一起泡茶。

i. 合影

i.無我茶會結束前都會安排合影留念,也藉此表達與會者依依不捨之情。各位來賓,本次無我茶會就到此結束,感謝各位來賓與我們一起共度這段美好時光。謝謝。

 

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無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)-Chapter 13 A Brief History of Sans Self Tea Gathering-蔡荣章Rong-tsang Tsai

《無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)180條》

蔡荣章著Author:Rong-tsang Tsai

ISBN 978-957-9690-08-9,“无我茶会Sans Self Tea Gathering(Wu-Wo Tea Ceremony) 180” ,First edition: 1999.9, Second edition: 2010.9.《无我茶会180条》,1999.9第一版,2010.9第二版.台北陆羽茶艺股份有限公司.2012.05.20修订版.-English Translator : Katherine Yip,英语翻译:叶德明.

Chapter 13  A Brief History of Sans Self Tea Gathering

172. The Origin of Sans Self Tea Gathering

The prevailing ethos pertaining to tea in Taiwan in the 1990s gave birth to a unique form of tea gathering. The concept was initiated by Rong-tsang Tsai, then general manager of Taipei’s Lu Yu Tea Art Centre in 1989. The inaugural Sans Self Tea Gathering was held in 1990.

173. What led to the birth of Sans Self Tea Gathering?

There were both internal and external factors.  The one mentioned above was an internal factor. Meanwhile, there were two external factors.  Firstly, as was the tradition, a person would brew and serve tea to a few guests; or, a few brewers serving a larger number of guests. The problem was, this hardly reflected the spirit of the Way of Tea. There was the need to introduce a new format whereby everyone brews, serves and enjoys tea. Secondly, it was hard to effectively promote the Way of Tea because the number of participants was small. An aspiration to host a new kind of tea gathering for a larger group of people to share the Way of Tea became the catalyst behind Sans Self Tea Gathering.

174. The first-ever Sans Self Tea Gathering.

On May 26, 1990, Rong-tsang Tsai presented the draft of the ‘Sans Self Tea Gathering’ framework during the first ‘Teacher Training Course of the Way of Tea’ by Lu Yu Tea Art Centre; feedback and comments were collected from those present. At the end of the discussion, it was decided that a pilot Sans Self Tea Gathering for 12 participants would be held at the妙慧佛堂 near Lu Yu Tea Art Centre.  This was the first -ever Sans Self Tea Gathering. A review was held immediately afterwards, and the decision for a second Sans Self Tea Gathering was made. The format of Sans Self Tea Gathering was subsequently confirmed after three experimental tea gatherings.

175. The first Sans Self Tea Gathering in public

It has been the practice to have a tea gathering after the certificate presentation ceremony of ‘Assessment Examination for Lu Yu Tea Brewers’. On June 20, 1990, a Sans Self Tea Gathering was held at the Guangfu Auditorium of the Zhongshan Hall in Taipei in tandem with the 13th Certificate Presentation Ceremony. There were 70 participants, comprising both veteran and new tea brewers.  The Tea Brewer Certificates were presented to the graduates by the veterans after the tea gathering. This was the first Sans Self Tea Gathering held in public.

176. The first International Sans Self Tea Gathering

Sans Self Tea Gathering was first introduced to members of the Japanese and Korean tea fraternities during one of the gatherings for the exchange of tea culture. They were bowled over by this unique form of tea gathering, and brought back writings and videos for sharing with fellow tea drinkers.  On December 18, 1990, the first International Sans Self Tea Gathering took place at the Meditation Centre of 「十方禪寺」in  Taipei.  More than 70 fellow tea drinkers from China, Japan and Korea attended the tea gathering. In the earlier days, Sans Self Tea Gathering were mostly held at  Buddhists temples or meditation centres because of the spacious environment.

177. Publications of Sans Self Tea Gathering

To promote Sans Self Tea Gathering, ‘Wu-Wo Tea Ceremony’ was launched in March 1991.  Available in Chinese, Japanese, Korean and English, it is a concise guide to the format and spirit of Sans Self Tea Gathering.

At the beginning of 1997, a set of teaching materials about Sans Self Tea Gathering was compiled to facilitate class discussion. This was essentially a set of 180 related issues observed over the years.  In early 1999, the ‘Chinese International Sans Self Tea Gathering Promotion Association’, in response to the need of the ‘Classes on the Way of Tea’, undertook to produce six textbooks for tea studies. ‘Wu-Wo Tea Ceremony, 180 Steps’ was selected as one of the six textbooks. It was published in September the same year, ahead of the others. This was a more comprehensive record of the ideologies and served as an ‘operational manual’ of Sans Self Tea Gathering.

In the winter of 2012, we updated ‘Wu-Wo Tea Ceremony 180’ and incorporated some conceptual interpretation. It was translated into English and renamed  《Sans Self Tea Gathering: Tea Gathering as an artistic manifestation of the Way of Tea》.

178. The First Sans Self Tea Gathering Stone Tablet at the Wuyi Mountain

At the second International Sans Self Tea Gathering held on October 17, 1991, a memorial stone tablet was erected in the courtyard of the Wuyi Mountain Villa located at the foothill of the Manting Peakt, a day before the morning event, thanks to the effort of everyone concerned, and in particular the assistance of deputy managing director Liu Caihua and director Lin Xing of the Wuyi Mountain Villa. On the front of the stone tablet was carved the subject of the event: ‘Sans Self Tea Gathering at Manting Peak’ and an inscription translated as follows: ‘On October 17, 1991, more than a hundred tea aficionados gathered together at the Manting Peak. Each person brought along his/her own tealeaves and tea ware. Seated in a circle, each participant brewed four cups of tea, and offered three of these to fellow drinkers on the left while reserving one for own consumption. This way, everyone brewed and served tea on equal standing’. On the back of the stone tablet was carved: ‘The Spirit of Sans Self Tea Gathering’ and an inscription translated as follows: ‘Seats are decided by random drawing, not seniority and status. Tea is served to the left and received from the right, without expectation of reciprocation.  Tea, regardless of its quality, is received readily. Brew the best tea possible and aspire to keep improving. The event proceeds as agreed without the need of direction for the cultivation of understanding and cooperation as a team’.

Our gratitude also goes to renowned calligrapher Huang Meifeng for the calligraphy of the tablet inscription and famous stone carver He Shuangshui  for carving it out.

179. From ‘Sans Self Tea Gathering Promotion Committee’ to ‘Chinese International Sans Self Tea Gathering Promotion Association’

During the fledgling period of its development, Sans Self Tea Gatherings were held at the Lu Yu Tea Art Centre; seminars and related activities were organized in the name of Sans Self Tea Gathering Promotion Committee. In August, 1994, the ‘Chinese International Sans Self Tea Gathering Promotion Association’ was established with the approval of the Taiwanese Government. It is an independent incorporated association with its registered address at the Lu Yu Tea Art Centre, where the office of the Association was located, thanks to the Lu Yu Tea Art Centre.

180. Milestones of Sans Self Tea Gathering 19892012

1990.05.26 Discussion of the draft proposal of Sans Self Tea Gathering

1990.06.02 The 1st pilot Sans Self Tea Gathering

1990.06.23 The 1st Sans Self Tea Gathering in public was held in tandem with the 13th Certificate Presentation Ceremony for Tea Brewers

1990.11.14 This unique idea was introduced to overseas tea drinkers during the ‘Purity’ Sans Self Tea Gathering held at a Buddhist Temple where 20 Chinese and Japanese tea drinkers gathered together

1990.12.18 The 1st international Sans Self Tea Gathering was held in Taiwan. Participants included Chinese, Japanese and Korean tea drinkers.

1991.03.01  ‘Wu-Wo Tea Ceremony’, a book dedicated to Sans Self Tea Gathering, was published in Chinese, Japanese, Korean and English.

1991.03.27 Sans Self Tea Gathering was incorporated into the curriculum of Lu Yu’s the Way of Tea classes from its 50th Tea Brewing Seminar onwards.

1991.05.12    70 people participated in the ‘Mother’s Day Familial Bonding’ Sans Self Tea Gathering held at the National Chiang Kai Shek Cultural Centre, Taipei.

1991.08.04 100 fellow tea drinkers gathered by the Lily Pond at the Taipei Botanical Garden for the ‘Lily Appreciation’ Sans Self Tea Gathering.

1991.09.08 50 tea drinkers organized a ‘Back to the Basics’ Sans Self Tea Gathering at the浩然敬老院.

1991.10.17 About 100 Chinese, Japanese and Korean tea drinkers participated in the 2nd International Sans Self Tea Gathering held at the Wuyi Mountain. A stone tablet was erected to commemorate the occasion.

1991.10.20 Members from the Taiwan delegation who had attended the 2nd International Sans Self Tea Gathering hosted a Sans Self Tea Gathering briefing at the Hong Kong Museum of Tea Ware.

1992.05.05 A briefing on Sans Self Tea Gathering was held during the 3rd Festival of Ceramics Art at Yixing.

1992.05.07 A briefing on Sans Self Tea Gathering was held at the Huxin Ting, Shanghai

1992.09.20 60 people from Taipei and Kaohsiung participated in the ‘Monastery’ Sans Self Tea Gathering held at the Main Shrine of Fo Guang Shan Monastery, Kaohsiung

1992.11.09   The 3rd International Sans Self Tea Gathering took place in Japan, with one session each at Kinkaku-ji , Choan-ji  and Amanohashidate. These gatherings were attended by 200 Chinese, Japanese and Korean tea drinkers.

1993.02.06 Rong-tsang Tsai suggested using rainbow as the source of  inspiration for the design of the flag of Sans Self Tea Gathering during the ‘YuanXiao Lantern’ Sans Self Tea Gathering at the house of fellow tea drinker Liao Chunyu.

1993.10.13    The 4th International Sans Self Tea Gathering was held at the Imperial Palace (Gyeongbokgung) of Korea, with 350 Chinese, Japanese and Korean tea drinkers attending the event.

1994.05.01 The Lu Yu Tea Art Centre set up the ‘Sans Self Centre’ dedicated to the training of Sans Self Tea Gathering.

1994.05.08 500 people attended the ‘Jiaxu Mother’s Day Familial Bonding’ Sans Self Tea Gathering at the Square of the National Chiang Kai-shek Memorial Hall.

1994.08.10 120 international students attending the annual general meeting of the International Association of Students in Economics and Business Management participated in a Sans Self Tea Gathering Demonstration and Practice session held at Lai Lai Sheraton (now Sheraton Grande Taipei Hotel), Taipei.

1995.05.31 The Way of Tea Society of the Christ’s College in Guandu, Taipei, hosted the inaugural Tea Studies Seminar. A Sans Self Tea Gathering was held in the evening in tandem with the certificate presentation ceremony.

1995.10.27 The 5th International Sans Self Tea Gathering had two tea gatherings held at Wuyi Mountain’s scenic spots of Yun Wo and Peak Yunu respectively, each with about 200 participants.

1996.05.05    The year’s ‘Mother’s Day Familial Bonding’ Sans Self Tea Gathering was simultaneously held in 10 cities and towns in Taiwan, attended by more than 1,200 people.

1996.09.25 An evening Sans Self Tea Gathering attended by the Prison Warden and 50 inmates was held at the Taiwan Wuling Open Prison, Taitung. The gathering was themed ‘Celebrating the Moonlight of Wuling with Fragrant Tea’.

1997.01.12 A talk and demonstration on ‘The Organization and Spirit of Sans Self Tea Gathering’ was held at the Lecture Hall, Hong Kong Museum of Art during the Hong Kong Tea Art Competition. A 50-people Sans Self Tea Gathering was held after the session at the Tsim Sha Tsui Waterfront.

1997.01.14 30 Malaysians participated in a Sans Self Tea Gathering Workshop at the Chan She Shu Yuen (Chan Clan Temple Library) located in Jalan Petaling

1997.02  A set of teaching materials about Sans Self Tea Gathering was compiled as ‘Wu-Wo Tea Ceremony, 180 Steps’ for class discussion.

1997.03.08 Taiwan’s United Daily News published a 2/3 page story on Sans Self Tea Gathering and Tea ware on-the-go. The title was: ‘Renaissance of Chinese Tea – a world with no seniority, reciprocation and preference – Sans Self Tea Gathering expresses the Beauty in Quietude’.

1997.11.22 The 6th International Sans Self Tea Gathering was held at the National Chiang Kai Shek Cultural Centre, Taipei with a thousand people attending; following which a Sans Self Tea Gathering was held at the Koahsiung Chiang Kai Shek Cultural Centre on 26th November with 500 participants.

1998.03.07 The tea fraternity in Singapore hosted a multi-racial Sans Self Tea Gathering with 100 participants.

1998.05.04 The University of Peking’s Society of Oriental Tea Culture Research organized a Sans Self Tea Gathering to celebrate the university’s centennial.

1999.10.16 The 7th International Sans Self Tea Gathering, co-organized by  the Zhejiang Tea Society and the Zhejiang Association of Science and technology, was held at Hangzhou, Xincheong and Tiantai respectively.

2001.05.06    A ‘Global Mother’s Day Familial Bonding’ Sans Self Tea Gathering took place in 11 cities around the world; these include 8 areas in Taiwan, and Hanzhou, Italy and Singapore, among others. More than 1,000 tea drinkers celebrated Mother’s Day by participating in the dedicated Sans Self Tea Gathering.

2001.10.07   The 8th International Sans Self Tea Gathering took place in Japan with one session each in Aichi (October 7), Shizuoka (October 8) and Inasa (October 9) ; there was a total of 250 participants

2003.04       A Lu Yu Tea Art Centre was opened in Beijing. The teaching of Sans Self Tea Gathering has since been incorporated into its Tea Art Seminars.

2003.10.16   A ’Commemorative Lu Yu Sans Self Tea Gathering’ was organized at Tianmen of Hubei Province  in tandem with the seminar on Cross-Strait Lu Yu Tea Culture and Development of the Tea Industry; in addition, a ‘Cross-Strait Tea Drinkers’ Golden Autumn Sans Self Tea Gathering’ was held at the Anhui Agricultural University on October 20.

20040.05      The annual ‘Mother’s Day Familial Bonding’ Sans Self Tea Gathering evolved to the ‘World Tea Offering Day’. Tea drinkers the world over are invited to offer tea to family, friends and strangers during the first weekend of May through the participation in Sans Self Tea Gathering.

2004.08.21    The 9th International Sans Self Tea Gathering was held at the Marina City Park in Singapore with 500 participants.

2005.11.02    The 10th International Sans Self Tea Gathering took place at the Wuyi Mountain of Fujian Province, with one session each at the Wuyishan National Tourism Resort (November 2) and Wuyishan Town Stadium (November 3); there was a total of 300 participants.

2007.09.28    Tenfu Tea College (now Zhangzhou College of Science and Technology) was set up in Pantuo of Zhangzhou, Fujian Provice. The one-semester Sans Self Tea Gathering course was incorporated into the curriculum of its Tea Culture studies.

2007.10.13    The 11th International Sans Self Tea Gathering was organized in Korea, with one session each at the Wonkwang University, Iksan (October 13) and Changgyeongung Palace, Seoul (October 14); there was a total of 400 participants.

2009.10.18      The 12th International Sans Self Tea Gathering took place in San Francisco with the attendance of more than 100 tea drinkers from China, Taiwan, Japan, Korea and the United States.

2011.05.28      The 13th Sans Self Tea Gathering took place in Taiwan; a thousand-participant Sans Self Tea Gathering was organized at the National Chiang Kai Shek Cultural Centre, Taipei on the May 29. This was followed by the ‘Daybreak’ Sans Self Tea Gathering by the side of the Sun Moon Lake on the May 30 with 400 participants, and the ‘Dawn’ Sans Self Tea Gathering at the Amitabha Buddhist Temple, Alishan on May 31 with 300 participants.

2011.06.17      Documentation of information and reading materials related to Sans Self Tea Gathering began. Website: http://www.contemporaryteathinker.com

2012.05.27  美國拉斯維加斯茶文化學會在當地舉辦一場「沙漠甘泉無我茶會」。

2012.09.09  汶莱中华文艺联合会邀當地居民30人舉行無我茶會,馬來西亞紫藤文化企業集團茶藝學習中心主任許玉蓮前往指导。

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無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony-Chapter 11 Pre-event Preparation and Things that Matter to the Organizer -蔡荣章Rong-tsang Tsai

《無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)180條》

蔡荣章著Author:Rong-tsang Tsai

ISBN 978-957-9690-08-9,“无我茶会Sans Self Tea Gathering(Wu-Wo Tea Ceremony) 180” ,First edition: 1999.9, Second edition: 2010.9.《无我茶会180条》,1999.9第一版,2010.9第二版.台北陆羽茶艺股份有限公司.2012.05.20修订版.-English Translator : Katherine Yip,英语翻译:叶德明.

Chapter 11 Pre-event Preparation and Things that Matter to the Organizer 蔡荣章Rong-tsang Tsai

144. The opportune time for a Sans Self Tea Gathering

  1. For Learning:  As a channel for those who want to familiarize themselves with the Way of Tea.
  2. For Personal Improvement: As an invaluable opportunity for the betterment of oneself.
  3. For Highlighting Seasonal Changes: As a reminder of the changes in nature in tune with the seasonal cycle, e.g. when maple leaves turn red, when snow falls deep in the night, when plum blossoms are in full bloom….
  4. For Celebration: As a form of celebration, be it wedding anniversary, special anniversaries, career promotion, windfall, and any other occasions that call for celebration.
  5. For Commemoration:  As an occasion dedicated to a special day; to bid farewell or to pay tribute to someone.
  6. For Promotion: As a great platform to introduce the idea of Sans Self Tea Gathering and encourage more people to join.

145. How should we name a Sans Self Tea Gathering

With the exception of Sans Self Tea Gatherings organized for the sake of practice, each gathering could be given a name for easy reference and a clear focus on the theme. It should reflect the objective – for example, ‘New Leaves of Spring” Sans Self Tea Gathering held in a budding beech-maple forest as a reminder of the arrival of spring; ‘Breaking Dawn’ Sans Self Tea Gathering for sharing the experience of a moment at daybreak; or ‘Familial Bonding’ Sans Self Tea Gathering held on Mother’s Day to reiterate the strong tie between parents and children.

146. Reconnaissance

It is important for the Organizer to carry out a field visit before or after decision is made on the venue. This will shed light on the following:

a. How many people can the place accommodate? What kind of seating plan should be adopted? How flexible it is with regard to the number of seats?

b. Contingency plan for rainy day or bad weather

c. Routes, aisles and registration counter on site

d. Position of the audio console and amplifiers and sound effect, if required

e. Arrangement for the arrival of participants and parking

f. Facilities including lavatories

g. Movement and traffic of non-participants and possible crowd interruption

h. Control of lighting for evening event

i. Location for post-event group photo session

j. What kind of ‘Post-event Activities’ can be lined up?

k. How large should the signage be? Is it necessary to prepare some directional signs for the venue?

147.  Which tasks are to be handled by specific personnel during the preparation and when the tea gathering is in progress?

The ‘Task List’ featured in the ‘Notification’ ensures that the persons involved are aware of their respective tasks and their contribution to successful event organization acknowledged. This ‘simplified’ way of announcement does away with separate notification and printing materials.

The ‘Task List’ details the tasks before and during a Sans Self Tea Gathering, and those responsible for these tasks. The list would include: The Organizer, the Convener, Venue Committee (which handles seat arrangement, seat number plates, seating plans, directional signs and audio setup, etc); General Affairs Committee (which is responsible for signing-in, time-synchronizing, drawing of lots, distributing tea cups for onlooking guests and stamping of passbook, etc); Networking Committee (which helps participants get to know each other and welcomes members of the media); Social Committee (which takes care accommodation, dining, transportation and health concerns of participants, especially overseas participants, as well as taking charge of on-site order and security); Record Committee (which is in charge of video filming, photography and recording of the Tea Gathering); Post-tea Activities Committee (which organizes post-tea activities);and Post-event Activities Committee (which is responsible for the arrangement of post-event photo session and post-event activities).

148. Who are the members of the Organizing Committees?

It would be ideal to have participants helping out. This way, they can move on to brew tea with the others when their tasks are completed.  However, large-scale Sans Self Tea Gatherings would require video recording crew and photographers.  It may also call for a dedicated service desk to attend to urgent matters throughout the event, or security personnel keeping order at the venue.  In these cases, it is necessary to hire professional assistance.

149. How to inform participants of the procedure of the tea gathering (preparation of the ‘Notification’)

Prior to a Sans Self Tea Gathering, each participant will receive a ’Notification’. Besides the ‘Task List’, the ’Notification’ also specifies the following: name (theme) of the tea gathering, date and time, venue, number of participants, matters pertaining to brewing  (including number of cups to be served, number of teas to be brewed and rounds of brewing), serving method (including the parties to be served, and whether onlookers are to be served), seating arrangement, post-event activities, procedure of the tea gathering and the contingency plans for rain and wet weather.

The procedure should specify both the ‘time’ and ‘procedure’, including the starting time of venue set up, participants signing-in, tea ware appreciation and networking session, brewing, post-tea activities, packing up, group photo session, post-event activities as well as the end of the post-event activities.

Inclusion of the name of companies, organizations or political parties; occasion; trade name of teas and the tea production areas in the name of Sans Self Tea Gatherings is considered inappropriate. The same goes with tea gatherings dedicated to a particular type of tea. The exception would be tea gatherings held in memory of or as a tribute to a person. This is to ensure that the tea gatherings would not be abused and turned into advertising time.

In principle, there should not be any restrictions with regard to the choice of tealeaves, unless for special reasons, such as for commemorative tea gatherings. In such cases, non-commercialized names such as ‘non-fermented teas’ or ‘post-fermented teas’ could be included in the name of the gathering.

As for ‘other agreed-upon matters’, there should not be any restrictions on the tea ware and brewing method, as well as particular style of clothing.

  Sans Self Tea Gathering: Notification                                                              No:

Name of the Tea Gathering

Date and Time

Venue

Venue                      (for rainy weather)

No. of participants

No. of types of tea

Number of cups

No. of brews for each tea

Serving method

Other agreed-upon matters

Post-tea activities

Post-event activities

Procedure

Task list

Venue set-up begins

The Organizer

Participants registration and seating allocation begins

The Convener

Followed by

‘Tea ware and networking’ session begins

Venue Committee

Brewing begins

Signing-in Committee

After the last brew has been taken ’Post-tea’ activities begin

Lot Drawing Committee

Followed by

Packing up

Networking Committee

Followed by

Group photo session

Social Committee

’Post-event’ activities begin

Record Committee

’Post-event’ activities end

Post-tea Activities Committee

Post-event Activities Committee

‘Pre-event briefing and tea-brewing practice’

Date, time, venue and instructor

Person in Charge

Telephone No.

E-mail

(Contact information of The Organizer)

150. How could we explain to participants the spirit and procedure of the tea gathering (Organizing the ‘Pre-event Briefing’)

Enabling participants to fully understand the spirit and procedure is a prerequisite to a successful Sans Self Tea Gathering. Information about Sans Self Tea Gathering may have been imparted during tea culture classes; however, it is absolutely necessary to host a ‘Pre-event Briefing’ for first-time participants. While the participating groups may brief their members, dedicated briefings could also be put together by the Organizer.  Such ‘Pre-event Briefings’ should be clearly stated in the ‘Notification’, along with details of the date, time, venue and instructor.

It will be best if demonstration and practice could be arranged besides verbal presentation during the Pre-event Briefing.  Tea ware could be brought along by the participants attending the training, or provided by the party responsible for the training.  However, participants must bring along their own tea ware when they attend the Sans Self Tea Gathering, after which they can use the tea ware in their daily lives.

151. How to make sure preparation is in place before the tea gathering? (The use of ‘Task Checklist’)

Prepare a checklist with details of each task for pre-event preparation to avoid  oversight.

         Sans Self Tea Gathering: Task Checklist

NO.          Description           Remarks  Checked

1

Venue Planning

2

Notification (including details of each task)

3

Pre-event Briefing

4

Audio Equipment

5

Signage (name of the tea gathering, directional signs, etc)

6

Number of Participants and Seat Control (projection of absentees)

7

Seating and Serving non-brewing participants

8

Seat Number Plates

9

Venue Boundary Markers

10

Seating Plan

11

Sign-in Book at the Registration Counter

12

Paper Strips for seat numbers and signing

13

Time Synchronizing Tools

14

Identification Tags

15

Venue Coordination

16

Guest Reception and Social Networking

17

Post-tea Activities

18

Post-event Activities

19

Post-event Venue Clear-up

20

Announcement and Briefing at the Group Photo Session

21

Contingency Measures for rainy weather

22

Cup Position Indication Plan for a commemorative Sans Self Tea Gathering

23

Cups for the Onlookers

24

Distribution of Promotional Leaflets

25

Coordination with the Presenter

26

Keeping Order at the Venue

27

28

29

30

31

32

33

 

152. Record of the Tea Gathering

Compile a record of the Sans Self Tea Gathering for each ‘Organizer’. Each record should include basic information about the tea gathering, registry, key photos or video recording.

Revise, amend and make addition to the original ‘Notification’ to come up with the basic information about the tea gathering.  Affix the signed strips of paper in a book according to the order of the numbers to produce a registry.

153. How to control the number of participants

The Organizer should have kept a detail record of each participant’s name, organization and contact telephone number, regardless of the fact the person registers on his own, or as part of a group. A rough estimate on the number of participants does not suffice. Furthermore, information of participants will have to be verified one by one when the date of the tea gathering draws near. Identification tags, if used, can be issued to the individuals once the personal information is confirmed to alleviate the workload at the registration counter on the day of the tea gathering.

If participants have to pay to attend the tea gathering, try to collect the fees prior to the tea gathering when they sign up, and issue identification tags accordingly when payment is made. The Organizer must think of a way to make it convenient for participants to make payment beforehand; payment on the spot is not only likely to cause delay but also makes it hard for the Organizer to control the number of participants.

154. How much time should be allocated to each step of the procedure?

Time allocated for signing in depends on the number of participants and tasks involved. A large gathering would require more time (in this case, the Organizer may consider setting up a few lot drawing stations). A paid event with an extensive task list and accommodates on-the-spot registration (whereby participants did not sign up before the day) will naturally call for longer time; all the more if cups for onlookers are to be distributed to the participants when they sign in. As such, time allocated for signing-in needs to be adjusted accordingly. Nevertheless, try to finish it within half an hour even if it is a tea gathering with a thousand participants – otherwise, the entire tea gathering may seem to drag on too long.

For the duration for the ‘Tea ware Appreciation and Networking’ session, the Organizer may want to consider the number of participants and if they know each other well.  If the group is small, and degree of familiarity high, it does not require a long time – 20 minutes or less for not more than 50 people is about right. If participants are not familiar with each other, and come from different countries or regions, the duration may be extended to 30 minutes. However, if there are hundreds of participants from overseas, it is not practical to calculate the allocated time on this basis as appreciating tea ware alone may take up a lot of time. Try to limit the duration to 50 minutes to avoid having the tea gathering last for too long.  For a tea gathering with 20 to 30 friends who get together often, a 10-minute session is good enough; ‘sitting quietly’ for a few minutes could be an alternative.

For a tea gathering serving three rounds of tea, 20 minutes would be enough for brewing and serving. This could be extended to 30 minutes if the gathering serves four rounds of tea, two each to onlooking guests and fellow participants.  The environment rather than the ‘number of people’ is a major factor in this case.  For example, it will require a longer duration if the tea gathering takes place at a scenic spot with more space in between seats; by the same token, the duration could be shortened if the tea gathering is held indoors in a small, enclosed venue.

Five minutes could be the norm for the duration of ‘Post-tea activities’ regardless of the number of participants – a duration any longer than this may undermine the impact of the ‘beauty of the void’ after tea is served and taken.

For a tea gathering with no more than 50 participants, allocate five minutes for packing up. Make it ten minutes if there are more than a hundred participants.

All in all, a Sans Self Tea Gathering should be over in an hour regardless of the number of participants. We do not encourage one that drags on – for an exceptionally large-scale event, it should not exceed two hours.

155. How to identify participants of a Sans Self Tea Gathering?

Identification is not a cause for concern among a small group of friends meeting up for a Sans Self Tea Gathering.  However, it becomes a reason to worry if the tea gathering is meant for a large crowd, or participants unfamiliar with each other. Use identification tags which have the added benefits of breaking the ice among strangers.

  (2070)

茶喜欢自己的老窝-20130904周三小方块-蔡荣章

茶喜欢自己的老窝

蔡荣章

20130904周三小方块WEDNESDAY TEA CORNER

「有人说普洱茶的入仓,其仓储的地方很重要?」

「没错,普洱茶的入仓是将“原料茶”先行筛分、拼配、或紧压成块状后上架陈化,藉助温湿度的控制与时间的长短,使茶叶逐渐转化,苦涩味降低,滋味变得醇和厚实,汤色渐次红变,这时间不是三五个月,而是三五年,十年二十年,不但需要人的技术与经验,仓储空间是否够老影响很大。」

「为什么新的仓储空间不好呢?」

「这是环境养茶与茶养环境的问题,新的仓储空间还属茶养环境的阶段,我们需要的温湿度还没能在新的仓储空间得到调剂,我们需要的微生物群还未在新的仓储空间形成,新的仓储空间也还有一些不利茶的杂气与物质。我们住在老家不也是比较舒服吗?」

「仓储空间除新旧之外,还要考虑什么条件?」

「还要考虑所处的纬度与气候、结构型式、结构体的保温保湿性,避免阳光直射、避免杂味,而且易于调节气流。一切要依想将茶精炼成什么风格而定。」

「用来泡茶的壶是不是也是老的好?」

「跟仓储空间同样道理,当茶养好了壶,壶就会回过头来养茶,但不是指壶内滿是茶垢的那种环境,我们说老家住得比较舒服也不是指脏乱的家。而且风味相去太大的茶也不宜使用同一把壶(住不同个性人的老家也不会舒服),您说我有清洗后壶壁完全不会附着茶汁与茶气的壶,(如奈米级的材质或釉面),那又属于天天换新家的意思了。」

「我们用来存放茶叶的罐子,是不是也是放惯了同类型的茶才更好?」

「是的,这与仓储空间的道理一样。而且特别重要的是您要不要让茶转化,若只求保持原状或仅是放着让它老化,选只罐身无透气性盖子能密封的罐子。若欲求其转化,则要选择适当透气性的罐子且放于湿度较高的地方。如果转化到一定程度后不让它继续转化,还要从透气性的罐子移放到无透气性的罐子。上述这个转化偏重于普洱茶类的入仓效应,其他茶类是陈化成老茶,以无透气性的罐子为宜。」

 

  (1856)

莫让比赛规则改变茶道艺术的纯度-蔡荣章

莫让比赛规则改变茶道艺术的纯度

蔡荣章

201306《海峡茶道》专栏

「如果茶艺竞赛或茶艺师证照考试的规则要求我们得穿旗袍或唐装,然后在成绩评定标准上又有服装这一项,我们肯定会穿旗袍或唐装。如果没有要求穿哪一款式的服装,但在成绩评定标准上有服装这一项,我们也会想办法穿件出奇制胜的衣服以求得这个项目的高分。这样长时间实施的结果会不会误导茶文化界与社会大众,以为茶道艺术就是要这样穿着或这么重视打扮?」

「会的,这是比赛或考试的规则制定与出题时应留意的。如果主办单位想要利用服装的穿着令社会大众重视茶道艺术,可以在参加资格上注明要穿着〝适合泡茶的正式服装〞,且在成绩评定上保留服装这一项,如此才可以避免将茶道艺术制式化。至于什么是方便泡茶的正式服装,泡茶者可以有自己的打算,茶文化界也可以提出意见或做出样品。然而到了茶道艺术发展成熟后,成绩评定栏上就不必要有服装这一项了。」

「为什么到了茶道艺术发展成熟后,成绩评定栏上就不必要有服装这一项了?」

「因为服装不是茶道艺术的本体,就像音乐,大家不会将音乐家的服装视为音乐的一部分。如果茶道艺术的成绩包含了服装,就稀释了茶道艺术的纯度。你会说服仪也影响了茶道艺术的表现,没错,但在茶道艺术本身的评价上是要将服装隔离的。」

「如此说来,茶席的设计以及茶席上的插花、焚香、挂画也都不能视为茶道艺术的本体了?」

「没有错,茶席上的〝茶具设置〞直接影响茶道艺术的表现,应视为茶道艺术的本体,但装饰的部分如插花、焚香、挂画,以及泡茶者的穿着只是影响着茶道艺术的对外感染力,只能视为茶道艺术的包装。若以一套茶具为例,包装保证了它在搬运中不被打破,这是属于上述的〝茶具设置〞性质,应视为茶具商品的一部分,但包装的华丽部分就纯粹属于打扮了,在从事这套茶具泡茶功能评估时就要将华丽与否分离开来。」

「为什么还看到比赛或考试的评分标准上有配乐这一栏?且注明要与茶艺主题相协调,若欠缺艺术感染力,要行扣分。这不也稀释了茶道艺术的纯度?」

「对的,就纯艺术的角度来看,茶道艺术是茶道艺术,音乐是音乐。再说,茶道艺术有自己的声音,如煮水、倒茶叶、倒茶汤、茶具与人的移动、人的话语、风的吹送、屋外的鸟叫等等,不需要再拿另外一首音乐与茶道艺术同台演出。有人说,有音乐为伴泡起茶来较自在。那是因为泡茶者尚缺独挑大梁的能力,我们喜欢茶道艺术的纯度。」

「有次参加茶艺竞赛,评分标准上有仪容仪表礼仪一项,赛后评委讲评时两个人强调了微笑的重要性。泡茶时是不是从头到尾都要保持微笑才好?」

「泡茶时专心泡茶,脸上表情自然就是一副认真的样子,如果他是属于安然自若型的,表现出来的就是轻松愉快的,如果他是属于严肃型的,表现出来的就是一板一眼的,如果他是属于紧张型的,倒茶时手都会有点抖动,但只要是认真的、有把握的,这抖动的仪态还是优美的。到了奉茶的时候,亲切热忱,面带微笑总是要的,但如果将面带微笑列为茶道艺术必备的表情,那就强制性地掺入了不一定必要的原素,而且会有如加上音乐、加上强烈视觉效果的服装、加上夸张的肢体语言一般,削弱了茶道艺术的纯度,分散了欣赏茶道艺术的专注度。」

「刚才说到夸张的肢体语言,有人认为只是平铺直叙地泡茶只见功能性而没有艺术性,所以喜欢增加一些手势,甚至于舞动着身体。增加的这些可不可以算是茶道艺术的一部分?」

「如果泡茶者认为填加的这些手势与身体的舞动是属于他所要呈现的茶道艺术,那我们就要以加进去这些后的全部来衡量他的茶道艺术,如果我们认为加进去的这些动作太稀释了茶道艺术,如茶的成分已降到70%以下,我们会将之视为茶艺歌舞。茶道艺术是以泡茶、奉茶、茶汤为媒介所呈现的艺术,内涵的充实与否,表现的技法优良与否都要在泡茶、奉茶、茶汤的本体上评估,否则就有如研判声乐家歌唱得好坏还要从他的肢体舞动上打分数一样可笑。」

「我参加的那一次茶艺比赛,在评分标准上有〝茶艺创意〞一项,所要求的是〝表演富有创意,视角独特,形式新颖〞,这是茶道艺术高低的衡量标准之一吗?」

「不应该是,不只对茶道艺术不可以如此鼓励,对其他艺术项目也不可以将之列为分数加减的项目,否则大家为了得高分,拼命呈现创意,呈现视角独特,呈现形式新颖,结果不见得是件好作品。例如一幅水墨画,在人体上涂上墨汁,让他在纸上滚个一圈,完成了一件抽象性的作品。这在当时算是创举,富有创意、视角独特、形式新颖,此项分数准得高分,但难保就是件好作品。

早期的茶艺竞赛上也看过温壶时先在壶盖与壶口间垫张纸,然后从壶外淋水,淋过一阵子后,打开壶盖,取下纸张,再行置茶。说是壶内全干,置茶闻香与泡起茶来的效果更佳。这样的做法在当时应该也是富有创意、视角独特、形式新颖,但是不是就可以把茶汤表现得好、茶道艺术的内涵与形式表现得深刻就不得而知了。

然而有了这项评分标准,参赛者容易掌握,得分容易,往往就因此获得名次,社会大众也因此被误导为艺术创作理当如此、茶道艺术表现理当如此。要知道,所有的创意必须建构在更丰富的内涵、更耐人寻味的美感境界、更隽永的物质与精神享受才有意义,否则徒然稀释了艺术的纯度,大众被创意吸引,忽略了该项艺术的本质与本体。

梵谷的绘画被重视,不能解释为他用了如火焰般的创意笔触。梵谷这种笔法可以说是富有创意、视角独特、形式新颖没错,但评论界不会以此作为着力点,大多说到他的每一笔都充满了激情,是欣赏其作品所呈现的意涵与境界。」

「茶道艺术可以分解成:茶汤30分、茶艺演示30分、茶席茶具20分、仪容仪表20分吗?」

「不可以的。在教学上可以提醒同学要留意茶汤、泡茶动作、茶席设置、茶具、服饰—-,但茶道艺术是整体的表现,不但不可以依上述诸原素分别论功行赏,甚至于主体部分的泡茶、奉茶、茶汤也无法拆开来看。分开来评分的结果,经常发生茶汤泡得不怎么样,但动作、服仪优美者夺了冠。要知道茶道艺术的核心在茶汤,茶泡不好,只有动作与服仪仍然不及格。评委的组成如果是从评茶界找一位、从表演界找一位、从设计界找一位、从音乐界找一位,他们对茶道艺术要有认知、有合理的评分标准,否则也容易发生上述的结果。

绘画作品的评比是不可以这样设计评分标准的:色彩30分、线条结构30分、布局10分、透视合理性10分、创意10分、装裱10分。如果大小的比赛规则都是如此订定,绘画艺术将被封死在这样的棺材内。依此类推,音乐的评比或欣赏也没人会将旋律、音色、合声等分开。

泡茶可以很随意,就如任何人都可以随便哼唱两声,泡茶可以很严谨地进入茶道艺术领域,就如歌唱进入音乐的殿堂。当泡茶要进入了茶道艺术的时候,应该以艺术的方法栽培它、呵护它,茶界的前辈们要以艺术的角度评判它。」

 

  (1965)