We welcome a diverse audience to this site—some of you may be newly curious about the Japanese tea ceremony, while others may already be well-versed in its rich traditions.
In this section, we invite you to explore a brief history of the tea ceremony, as well as how to experience and enjoy the art of tea the Phenimax way.
The formal spread of the tea ceremony began around the late 16th century.
At the time, Japan was embroiled in a period of civil unrest, with regional warlords waging battles across the country in pursuit of unification and territorial expansion.
Among them, one figure who rose to prominence was the historically renowned Oda Nobunaga, known for his formidable power and strategic ambition.
In the era of the Sengoku warlords, victory in battle often meant seizing the enemy’s territory. These lands were then distributed among the victorious commander’s retainers as rewards for their loyalty and valor.
Naturally, defeat meant no reward at all. This high-stakes system drove every warrior to fight with relentless determination.
Oda Nobunaga, too, rose to power through this traditional cycle of warfare and reward.
However, there were times when he found himself on the defensive, forced to protect his territory from enemy attacks. Even in victory, there were occasions when the spoils of war were insufficient—leaving him unable to adequately reward his loyal generals with new lands.
In such a situation, what would you do if you were Oda Nobunaga?
When land or castles are no longer viable rewards, you need something of value to offer in their place. If that reward isn’t gold or silver, but something more symbolic—like a prestigious honor—the burden is far lighter.
That’s precisely when Nobunaga turned to the art of tea: the Way of Tea, or Chado.
Oda Nobunaga actively promoted the belief that the Way of Tea was a refined and noble art—one that any worthy samurai under his command ought to appreciate.
Eager to earn Nobunaga’s favor, warlords across the country began studying the tea ceremony in earnest. Tea sets that received Nobunaga’s personal endorsement came to be regarded as marks of great honor—true symbols of distinction. To be awarded such a piece as a reward for military service was clear proof that one had earned Nobunaga’s recognition.
While Nobunaga’s personal endorsement was enough to confer a certain degree of value, he sought a more formal and enduring authority to legitimize that value. To achieve this, he allied himself with Sen no Rikyū—the most revered tea master of the age.
At the time, Sen no Rikyū was regarded as the foremost authority in the world of tea.
If Rikyū appraised a tea bowl and declared, “Yes, this holds value,” that once-ordinary vessel—worth next to nothing just yesterday—could instantly become a reward equal in worth to a domain.
Warlords began to fiercely compete for possession of renowned tea sets. Some even went so far as to forgo land altogether, desiring prized tea wares in their place.
Together, Sen no Rikyū and Oda Nobunaga elevated the Way of Tea into an art form of noble prestige and profound value.
It is no surprise, then, that hosting a tea gathering was a privilege reserved only for Nobunaga, Rikyū, and a select circle of their closest confidants.
Following the death of Oda Nobunaga, his former general Toyotomi Hideyoshi succeeded in unifying Japan.
Like his predecessor, Hideyoshi embraced the Way of Tea and worked alongside Sen no Rikyū to further elevate and spread its influence.
Tea gatherings, often held in intimate four-and-a-half tatami mat rooms, became discreet venues for confidential discussions and negotiations among warlords. It was in these quiet chambers, frequently attended by Rikyū, that he transformed from a mere tea master into a key figure in the political sphere.
However, at the age of seventy, Sen no Rikyū was suddenly ordered to commit seppuku (a ritual form of suicide by disembowelment, was a practice of honor among samurai in feudal Japan, typically performed to preserve one’s dignity or as a form of capital punishment) by Toyotomi Hideyoshi.
To this day, the true reason behind this dramatic command remains a mystery.
One theory suggests that Rikyū may have drawn too close to Tokugawa Ieyasu, who would later become the first shogun of the Tokugawa shogunate—a regime that ruled Japan for over two centuries.
The tea tradition shaped by Sen no Rikyū is known today as the Urasenke school, rooted in the aesthetic philosophy of wabi-sabi.
Wabi reflects an appreciation for simplicity, humility, and the understated elegance found in modest, unadorned things.
Sabi, on the other hand, refers to the beauty that emerges with the passage of time—the quiet grace of age and imperfection.
In this world, all things inevitably change with time—becoming worn, chipped, or weathered. Yet rather than seeing this as deterioration, the philosophy of sabi embraces such transformation as a source of quiet, multifaceted beauty.
One of the most iconic examples of this sensibility is the kuro raku chawan (black Raku tea bowl) associated with Sen no Rikyū. This exceptional piece offers a glimpse into Rikyū’s world—a world in which all excess is stripped away, leaving only the essence of form and function.
Other matcha bowls designated as National Treasures also share this same quiet elegance—remarkably simple, free of ornate patterns or vivid decoration.
These tea sets are primarily examples of Raku ware, a distinctive style of pottery originating in Kyoto.
Interestingly, the practice of tea originally came to Japan from China, and prior to Sen no Rikyū’s influence, matcha bowls were typically made of porcelain, such as celadon. After Rikyū’s death, many sought to emulate his model—leading to the emergence of various schools of tea. Among the most prominent are Urasenke, Omotesenke, and Mushakōji-senke.
In addition to the major schools, modern Japan is home to a wide range of tea traditions, including Yabunouchi-ryu, Enshu-ryu, Edo Senke-ryu, Matsuo-ryu, Sekishu-ryu, and Soho-ryu, among others.
As the samurai era—known as the Edo period—came to a close, the practice of tea began to evolve.
Until then, the tea ceremony was traditionally conducted seated in seiza—a formal kneeling posture on tatami mats.
However, during the Meiji era, the Urasenke school introduced a new style known as ryūrei, in which guests are served tea while seated on chairs. This innovation was designed to accommodate foreign visitors.
In fact, historical records show that a ryūrei-style tea gathering was held at the Kyoto Exposition in 1872 (Meiji 5).
Over time, the practice of tea gradually shifted from being a refined discipline of the samurai class to an essential element of women’s cultural education.
Until quite recently, listing chado (the Way of Tea) under the "Skills and Certifications" section of a résumé was regarded as a mark of distinction when applying for a job in Japan. This was largely because the discipline requires years of dedicated study to master its intricate etiquette—and certification is only granted after significant commitment and training.
The noble and intricately refined art of chado—the Way of Tea—has been passed down since the time of Oda Nobunaga. Yet in today’s fast-paced modern society, it has undergone significant transformation.
At its core, chado is an expression of deep hospitality. It is not merely about serving tea, but about wholeheartedly anticipating and attending to the guest’s experience: What topics of conversation will delight them? What are their interests? What brings them joy? With this spirit of thoughtful consideration, tea is served alongside a meal in an atmosphere crafted to bring comfort, connection, and serenity.
It is, in essence, the ultimate form of hospitality.
Over time, the practice of chado gradually shifted—from a means of refined hospitality to a tool for personal development and self-discipline.
In today’s society, however, it is undeniable that chado is often viewed more as a cultural hobby than a skill of practical value. Moreover, some now pursue the study of tea ceremony primarily as a business opportunity, aiming to earn certification in order to teach it professionally.
At Phenimax, we return to the original spirit of chado—placing hospitality, mindfulness, and well-being at the heart of the tea experience. We invite more people to rediscover the joy of tea as a moment of mindful reflection, a source of connection, and a pathway to health.
The Phenimax way of tea is refreshingly simple: Drink organic tea.
Historically, tea was consumed not merely as a beverage, but as a form of medicine. This is why, in traditional Japanese culture, one does not say “a cup of tea,” but rather “ippuku”—a single, healing serving.
However, in modern chado, the emphasis on formal etiquette has often come at the expense of tea quality.
In Japan—one of the top three countries in terms of pesticide use—matcha is frequently produced using large amounts of chemical fertilizers and agricultural chemicals. As a result, much of today’s tea has strayed far from its origins as a health-giving elixir. Phenimax tea is cultivated in remote, high-altitude organic farms nestled deep in the mountains. What sets Phenimax apart is its commitment to sourcing from some of the most secluded and elevated tea gardens—far removed from pollution, pesticides, and the pressures of industrial agriculture.
Etiquette in the tea ceremony varies widely, with each school embracing its own unique style. Participants range from complete beginners to highly trained practitioners who have mastered these formal rituals.
Yet at its heart, tea is meant to be enjoyed by all. We believe that tea should be served in a way that is welcoming—even to those experiencing it for the very first time. To suggest that tea should not be served to those unfamiliar with formal etiquette runs counter to the very spirit of chado—which is rooted in heartfelt hospitality and sincere consideration for the guest. We hope that each individual will embrace the rituals that feel most natural and meaningful to them, incorporating tea into their daily moments of mindfulness and reflection.
At Phenimax, we do not reject modern forms of the tea ceremony—we honor them while offering a more inclusive and personal approach.
Should your experience with tea inspire a deeper interest in the formal practice of chado, we warmly encourage you to explore study with one of the established schools below:
Urasenke, Omotesenke, Mushakōji-senke, Yabunouchi-ryu, Enshū-ryu, Edo Senke-ryu, Matsuo-ryu, Sekishū-ryu, and Sōhen-ryu.
Each tradition offers a unique perspective on the Way of Tea and welcomes those who wish to learn with sincerity and respect.
