Xiaohong Liu introduces the concept and history of Chinese tea therapy, alongside its contemporary practice at Hunan Cancer Hospital in China.
Introduction
Tea has long been a central healing element in Chinese culture. LU Yu (陆羽, ca. 733—804), known as the “Tea Sage”, composed the world’s first monograph on tea, The Classic of Tea (茶经), which systematically documented tea cultivation, processing, and brewing techniques. Lu particularly mentioned that “tea as a drink originated from the source of the divine and followed the way of nature,” linking the act of tea-drinking to the “refined conduct and frugal virtue.” Tea was not merely a beverage; it was a conduit for the unity of heaven and human as well as a vessel for “carrying the Tao.” The Classic of Tea thus summarises the theoretical foundation for tea therapy as a practice aiming at holistic body-mind healing.
Historical Conceptualisation
The historical evolution of tea therapy in China predates the writings of Lu Yu and can be traced through six stages. The first stage is the primitive stage from the Pre-Qin period to the Han Dynasty, or approximately from 5000 BC to 220 AD. This period marks the origin and early application of tea therapy. The earliest mentioning of tea as a detoxifying agent is linked to the legend of Shennong (神农), a mythological ancient ruler. In the Agriculture God’s Canon of Materia Medica (神农百草经), a text spuriously attributed to Shennong, it is said that “Shennong tasted a hundred herbs and encountered seventy-two poisons a day, and he used tea as the antidote.” The story over time has become a popular folk legend and laid the conceptual foundation for the belief that tea and medicine share a common origin. Later the archaeological discoveries from the Han dynasty tomb at Mawangdui (马王堆) include numerous herbal prescriptions as well as tea leaves and tea pots, providing early empirical reference for understanding the therapeutic use of tea.
The second stage of tea therapy is the age of enlightenment from the Wei, Jin, to the Tang Dynasties (220-907), a period marked by the emergence of systematic approaches to tea therapy and its role in psychological healing. In his pharmacological treatise Supplement to the Materia Medica (本草拾遗), Chen Cangqi (陈藏器, ca. 687—757) posited that “all medicines are specific to their own diseases, but tea is a panacea for all ailments,” summarising for the first time the broad therapeutic effects of tea. A few decades later, Lu Yu delved into the essence of tea, elevating the act of tea drinking to the realm of moral cultivation and psychological balance. Tea was thus no longer merely a remedy for the body but also a deliberate practice that could nourish the mind.
The third stage of development, spanning the Song and Yuan periods (960–1368), saw the flourishing of health-preservation culture and the refinement of tea’s role in healing. Taiping Sheng Hui Fang (太平圣惠方, 992), a state-sponsored medical compendium compiled by Wang Huaiyin and others, recorded several formula as the “medicinal tea” for healing purposes, signifying that tea therapy was officially recognised as a systematic treatment within the mainstream medical system (Wang & Zhang). Around the same period, Zhaoji’s Da guan cha lun (大观茶论, Grand Treatise on Tea, 1107) detailed the techniques of tea preparation, extolling its virtues in “dispelling worries and fostering tranquillity, attaining purity and harmony.” These writings illuminate tea’s dual-function as a medicinal agent and as a daily practice for regulating emotions and cultivating a peaceful state of mind.
The fourth stage, the innovation period (1368—1644), witnessed technological innovation and theoretical refinement. Zhu Yuanzhang (朱元璋, 1328—1398), the founding emperor of the Ming Dynasty, initiated a revolution that resulted in the popularisation of folk tea culture.The adoption of straining and brewing methods simplified the process of tea production and consumption, facilitating the democratisation of tea-drinking and the daily use of tea therapy. Later, Li Shizhen (李时珍, ca. 1518—1593) summarised the pharmacological properties of tea in the Compendium of Materia Medica (本草纲目), stating that “tea is bitter and cold…and is best for clearing internal heat.” He also meticulously recorded tea-based prescriptions for ailments such as dysentery and headache, providing a detailed medical framework that linked tea’s qualities to its therapeutic functions.
The fifth stage of maturity, ranging from the Qing Dynasty in 1644 to the end of the 20th century, was characterised by modernisation and the global expansion of tea culture. Since the 1980s, a growing body of scientific studies have shown that theanine exerts notable sedative and anti-anxiety effects, and, through its potent antioxidant activity, offers neuroprotective benefits (Zhang et al. 2021). Scientific evidence has contributed greatly to the development of tea as a therapy. In the book Chinese Tea Therapy (2012), Lin Ganliang (林乾良) catalogued 24 therapeutic effects of tea mostly from the 20th century, providing a comprehensive modern framework for tea therapy. This convergence of empirical science and cultural tradition bridges centuries of tea-drinking practice with contemporary biomedical evidence.
The arrival of the 21st century also marked the beginning of the sixth stage of tea therapy as integration and innovation take the central stage of this practice. Prescriptions featuring tea as the principal ingredient, or those containing green tea extracts such as tea polyphenols, have been included in the Chinese Pharmacopoeia (中国药典). This inclusion highlights the application of tea therapy within contemporary medical system. In this era, tea therapy draws on advances in nutrition and psychology, combining clinical treatment, psychological intervention, and spatial healing to form a multi-dimensional healing system.
Contemporary Practice and Reflections
Tea therapy now can be understood as an auxiliary healing practice that integrates the biochemical active components of tea, the psychological regulation mechanism of tea-drinking rituals, and the spiritual connotations embedded in tea culture. Guided by the principle of “prevention first and holistic mind-body adjustment,” tea therapy embodies the long-standing belief of tea as a drinkable medicine, achieving the dual aims of disease prevention and treatment while offering cultural and psychological nourishment.
Tea therapy has begun to become a part of the holistic caring practice. Since 2007, Hunan Cancer Hospital (HCH) has introduced tea therapy as part of their clinical spiritual care program, offering emotional and mental support for patients, their families, and medical staff during times of illness, injury, grief, or end-of-life care. The tea master engages all five senses to create a space conducive to healing: music, floral arrangements, incense, tea snacks, teaware, calligraphy and paintings. Such spatial arrangement is a deliberate intervention that reclaims the hospital as a place not only for treatment but for care and healing.
Practitioners at HCH summarise a six-step tea-tasting procedure built on traditional tea rituals. The result is a sensory feast as well as an exploratory journey. The first step is the cleansing of teaware. Tea masters rinse the cups with boiling water. Practically, this action is for sterilisation and a quiet invitation to the guests to prepare themselves for mindful tasting; symbolically, it is also a gesture of respect, and signals the wish of pursuing purity. Next comes the presentation of the tea leaves. Using a bamboo scoop, the tea master asks participants to observe the leaves closely and gently inhale the fragrance. Such interaction invites participants to be active members of the process. The third step is to rinse the tea leaves, or literally translated as “awakening the tea” (醒茶), where boiling water is quickly poured over the leaves to rinse away dust and stimulate the flavour. Only after all the previous steps have been completed does the fourth step of infusion take place. The tea master adds boiling water into the teapot to brew the tea. Then the tea is poured into individual cups and served for drinking. Each cup is filled to about seventy percent for the convenience of savouring and also for sending out a message of moderation, balance, and the ideal that fulfilment lies not in excess but in restraint. Finally, the tea is tasted and appreciated by the participants. By this point, many have forgotten that they are actually in a hospital. In this immersive ritual, traditional tea culture becomes a gentle yet potent form of psycho-social support and offers oncology patients and their families the luxury of peace.
Clinicians participating in the tea workshop point out four key reasons for the effectiveness of tea therapy. First, there is the intrinsic soothing effect of tea as a beverage. Second, tea carries historical and cultural significance that fosters a sense of shared identity and belonging. Third, tea-drinking is a social activity, leading to the formation of support network that is crucial to healing. And finally, the ritual of tea brewing facilitates self-reflection and self-acceptance, leading patients to a way of recognising the value of life in difficult times. Even from a clinical perspective the outcomes of tea therapy are compelling. In their practice over the past decade, HCH has observed improvements among participants with positives effects such as reduced scores for depression and anxiety, better sleep quality, increased treatment adherence, and in some cases, shorter hospital stays (Liu et al. 2020). Tea therapy is not merely a cultural supplement to conventional oncology care, but can be a viable component of the therapeutic process.
About the Author
Xiaohong Liu is a professor at Hunan Cancer Hospital/Affiliated Cancer Hospital of Xiangya School of Medicine, Central South University. She has been engaged in research and practice in hospital management, medical humanities, psycho-social oncology, and tea therapy for over 20 years.
References
Liu, Xiaohonga; Liu, Fengb; Tong, Feic; Peng, Wangliand; Wen, Minnie; Zou, Rand; Zhang, Lemengf; Jiang, Linge; Yang, Huia; Yi, Lilif; Huang, Xufend. 2020. Psychological Reactions and Interventions to Help Cancer Patients Cope during the COVID-19 Pandemic in China. Journal of Psychosocial Oncology Research and Practice 2(3): e35.
Sun, Xingyan, annotated. Liu, Xiru and Li, Zhaoguo, translated. 2022. Agriculture God’s Canon of Materia Medica. Shanghai: Shanghai san lian shu dian.
Wang, Jianan, & Zhang, Runhe. 2024. Tea in Traditional Chinese Medicine and the Research Trend of Tea Medicine: A Quantitative Study. Open Journal of Social Sciences (12): 165-185.
Yao, Guokun [姚国坤]. 2019. Tea Culture in China [zhongguo cha wenhua 中国茶文化]. Beijing: China Agriculture Press.
Zhang, Ying[张颖] Wang, Xin[王鑫], Liu, Yajuan[刘雅娟], Ma, Shanjie [马姗婕], Yang, Yuexin[杨月欣]. 2021. Research Progress on Improving Sleep Mechanism of L-theanine [L-cha ansuan gaishan shuimian zuoyong yanjiu jinzhan L-茶氨酸改善睡眠作用研究进展]. Science and Technology of Food Industry[食品工业科技] 42(16): 361-366.
