AROMATHERAPY FOR THE SOUL
Healing the Spirit with Fragrance and Essential Oils
Valerie Ann Worwood

INTRODUCTION

To see a World in a Grain of Sand
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand
And Eternity in an hour.
— William Blake, Auguries of Innocence

The omnipresent Divine has been put through the prism of human experience, and is expressed in many different ways. Some people focus their ideas of the Divine on an original creator, God, and venerate prophets of that God. Some spiritual traditions pay reverence to the whole living environment, paying respect to the vast landscape and all that lives and grows on it. Others turn more inward and use specific mental exercises to connect with the oneness of the universe. Whether we pray to God, whether we pay homage to Mother Earth, Father Sky, or the spirit of the sage, whether we look to the stars, or seek the stars within, spirituality is about making connections. We may take different routes, but the destination is the same.

Although spiritual practices differ greatly, it’s no coincidence that so many use fragrance. Every evening in India, the air is rich with the aroma of incense burning at home shrines. Smoke fragrant with the aroma of the smoldering resins, frankincense and myrrh, fills the air in Ethiopian Coptic and Orthodox Christian churches. Muslims use lavish quantities of sweet-smelling rose water to impart fragrance to mosques and other holy places. In Native American sweat lodges, for ritual purification and spiritual connection, the fragrant herbs of sage, cedar, and sweetgrass are put on the hot rocks to release their aroma molecules into the humid atmosphere. Clouds of fragrant smoke rise from handfuls of incense sticks, placed at Chinese Buddhist shrines. In the habdalah ceremony in Jewish homes at the close of the Sabbath every Saturday night, blessings for light and fragrance are recited over the candle and spice box. Each dawn, Tibetans go up on the roofs of their houses and light stoves in which they burn b undles of juniper — to force the sky door open. As plumes of smoke rise from the houses and fragrance fills the air, prayers can be heard.

It’s the essential oils in fragrant plant materials, the aroma molecules, that are released by these various practices — they are what gives incense its aroma, just as it’s the essential oil in pine needles that gives a pine forest its uplifting quality. Essential oils exude from plants into their “headspace,” where we smell them when walking among nature, and humans have devised many methods to capture this essence of the plant, the molecules so many people have chosen to help them connect with and feel the Divine.

Fragrance has been said to alert the gods to our presence, and act as a sign that the human mind is focused and receptive to spiritual guidance. In many cultures sweet-smelling aromas were and still are associated with divinity — with gods, heavens, angels, and saints all being attributed with having a delightful fragrance. By oneself being fragrant or burning fragrant material, a link or bridge could be formed to the Divine. In Legends of the Bible, Louis Ginzberg tells us that the Tabernacle had two altars: one brass, and used for food offerings, corresponding to the body; and one of gold, used for offering spices and sweet incense — “for the soul takes delight in perfumes only.”

Many reasons have been given for the use of fragrance for spiritual assistance, but what’s equally interesting is the sheer endurance of the practice. It’s not an old habit that’s dying out. On the contrary, as well as continuing in the older spiritual traditions, fragrance is being used also by the new. As I travel and visit places and people, I can see fragrant oils being used in all kinds of contexts, including different forms of healing, counseling, prayer, and meditation.

Fragrance and spirituality mingle as one in the spiritual traditions of the world. The heavens are redolent with exquisite aromas, the gods are sweetly fragrant, as are angels, saints, and those touched by the Divine. The odor of sanctity has impressed many nations, and the people, in turn, make offerings of sweet-smelling fragrant aroma to the deity.

The Polynesian god Urutaete carried souls of the dead to Rohutu noanoa, a garden paradise perfumed with exquisite odors, known as “Fragrant Rohutu” or “Perfumed Rohutu.” Buddhists will pass to the fragrant mountain known as “gandhamadana.” The gods of the ancient Greeks lived on the fragranced Mount Olympus, while Elysium, the pre-Hellenic paradise, was reserved for human heroes and heroines. They passed there without dying, and found the Elysian fields suffused with delicious aroma. According to Homer, those favored by the gods had their body and soul made immortal in this land of perfect happiness. Lucian spoke of the “scented Isles of the Blessed,” and a golden city beside a river of myrrh; while Plutarch wrote about the intoxicating fragrance rising from the River Lethe where “souls were imbibing these delicious scents aglow with pleasure and engaging in concourse with the other.”

The exhalations of the Muslim Paradise have been described as of “musk, ginger, amber, and from the very ground of Eden. The French Christian saint Gregor, around 580 ce, apparently after a brief sojourn there, said paradise was a “prairie from which rises at all times an extraordinary perfume.”

In the last book of the New Testament, Revelation 5:8, we hear of the twenty-four elders in heaven who fell down before the Lamb “having every

one of them harps, and golden vials full of odors, which are the prayers of saints.” Heaven is fragrant indeed. In Revelation 8:3, an angel came to the altar, holding a golden censer and was given much incense “that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense…ascended up before God.”

The presence of the Holy Spirit is often said to be made known by a mystical fragrance, while so many Christian saints were said to be sweet smelling or to produce fragrant relics that the idea of an “odor of sanctity” has likewise continued through the aeons of time. Homer described the Greek god Zeus as “wreathed in a fragrant cloud,” and the ancient Greeks and Romans recognized they were in the presence of a deity when they smelled a specially powerful fragrant odor. Artemis appeared in this way, as did Bacchus — who smelled of saffron and myrrh. The garments of Demeter were said to be fragrant, while Aphrodite / Venus had fragrant robes and hair, and a fragrant temple. Plato wrote of Eros, “Love will not settle on body or soul or aught else that is flowerless or whose flower has faded away.”

Gods were often said to have been born from various scented parts of plants — the resin that exuded from a cut in a tree, the fragrant bark that was so often used for making incense, or a flower that was, or still is, used for making perfume. The ancient Egyptian god Amon Ra emerged from a lotus, as did the Indian god Brahma, while Adonis was born from a myrrh tree. The Egyptians called the incense resin that exuded from certain trees, “the tears” or “sweat” of the gods.

Egyptian hieroglyphics tell the story of the holy conception of Queen Hatshepsut. Her mother, Queen Ahmose, was awakened from her sleep in her beautiful palace by the majestic aroma of the god Amon. “All his odors were from Punt,” the inscription says, which is perhaps why his daughter, Hatshepsut, felt driven to organize a trade delegation to the land of Punt (probably Present-day Somalia) with orders to bring back an incense tree, which she had planted in the garden in front of her palace.

Shamans across the world today, as ever, use fragrance to invite the ancestral, animal, or nature spirits into this world, and sometimes spirits are recognized as being present by their fragrance alone. So it is with the Chewong of the Malay Peninsula, who have a group of female spirits they call the “leaf people” — they are recognized by non-shamans as being present in the meeting house only by their fragrance. Nearby, the Batek Negrito say their spirits live in a land that is perpetually fragrant with the aroma of fruit blossoms, and that they love incense and the scent of flowers, while the Warao of Venezuela believe that fragrance originated in the refreshing land of the God of Life.

Places of worship were often fragrant because of the building material used. The temple of Solomon where Jesus taught in Jerusalem was made with the magnificent, fragrant cedars that once covered Lebanon. Indian sandalwood temples are called gandhakuti, meaning “houses of fragrance,” and at the Spiritual Grove Temple in Hangzhou, China, an aromatic effigy of Buddha stands fifty feet tall and emits the aroma of its seventy-four blocks of camphor wood.

When the Dalai Lama was a young boy, Tibetans still walked, and prostrated themselves on the earth, along the circuitous processional route to the monastery at Lhasa, past endless fires of burning juniper. Today, sadly as refugees in Ladakh, Kashmir, the Drokpa Tibetans in particular burn huge amounts of juniper in offering to the minor deities and gods of place — a tradition that predates Buddhism and denotes purification, atonement, and hope for rebirth.

The long aromatic tradition is often hidden in symbols, the origins of which we have long since ceased to question. The word rosary, for example, stems from the fact that early Christian priests wore garlands of roses around their necks on feast days. The first rosaries were made from 165 rosebuds or rolled-up rose petals, sometimes held in place with lampblack. And the famous Jewish candlestick with seven arms, the menorah, the emblem of Israel for over three thousand years, is a material replica of the fragrant healing plants of the Salvia species that not long ago covered Mount Moriah in Jerusalem.

At Jesus’ birth, the kings brought gifts of gold, frankincense, and myrrh — gold, perhaps, to help financially, frankincense and myrrh as incense material and medicine. Two days before the Crucifixion, Mary Magdalen took “a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair, and the house was filled with the odor of the ointment” (John 12:3?7). Spikenard is related to the valerian plant; its aroma is earthy yet sweet, and its effect is sedative. Jesus was going to need it, and when Judas Iscariot complained at the waste of such a quantity of precious oil, saying the three hundred pence it cost could be given to the poor, Jesus said, “Let her alone: against the day of my burying hath she kept this” (John 12:7).

The word messiah means “the anointed one.” Kings had from very early times been anointed as a sign of their kingship, and Jesus was a king in the line of David. Shakespeare described the spiritual and irreversible nature of the anointing of Richard II: “Not all the water in the rough rude sea / Can wash the balm from an anointed king / The breath of worldly men cannot depose / The deputy elected of the Lord.”

The ingredients of the royal anointing oil have changed little over hundreds of years. At the coronation of Queen Elizabeth II, in June 1953, it was composed of the essential oils of neroli, rose, cinnamon, and jasmine, together with benzoin, musk, civet, and ambergris, blended in sesame oil. This differs from the oil used at the coronation of Charles I in 1626, only in that sesame replaced “oil of been.” Charles was anointed on the breast, between the shoulders, on both shoulders, in the angles of both arms, and on the head — seven places in all. Elizabeth was anointed on the palms, the breast, and on the head.

The coronation oil has historically been prepared by the royal physicians, in 1953 by the surgeon-apothecary, but it is applied in a spiritual context. The oils for anointing Elizabeth was consecrated — set apart as sacred to God — by the bishop of Gloucester in the chapel of St. Edward the Confessor, in Westminster Abbey, before it was laid on the altar, with the crown, ready for the ceremony. It was contained in a gold ampulla in the shape of an eagle, which was used at the coronation of Henry IV in 1399. The precious holy oil poured from the beak of the eagle into an elaborate golden spoon dating from around 1200, which, with the ampulla, is now in the crown jewels at the Tower of London. The act of anointing hallowed and dedicated Queen Elizabeth II in her office — it set the seal of God’s approval.

The first English king to be anointed was Egforth of Mercia, in 785, in a ceremony derived from the Jewish tradition described in the Old Testament. The aromatic traditions go far back in time, and are continuing into the future throughout the world. Until recently we did not require an explanation as to why aroma was used in spiritual practice. Fragrance simply drifted between supplicant and deity, joining the two by the shared olfactory experience. A connection was made, and more hoped for. Today we want to know how everything works, including the spiritual use of fragrance.

Unfortunately, we have yet to figure out exactly how aroma works. We can see that two olfactory bulbs protrude from the front of the brain and have nerves extending down into the top of the nose, where they come into contact with aroma molecules. We also know that aroma is made up of molecules with particular configuration, vibration, and light-refraction qualities, and that they “lock” with receptors, sending messages to the brain. Aroma evokes memory and we can identify the part of the brain involved, but nobody has any idea how the aroma of jasmine, say, can make a picture of a garden on a warm starlit night jump into your head.

Bliss, superconsciousness, and even transcendence may prove easier to explain, as opiate and other interesting receptors are most highly concentrated in the limbic system, which is the part of the brain immediately stimulated into action by aroma molecules. Aroma molecules get as close to the brain as it is possible to get without actually being the brain. They stimulate the brain — that is their job — and the olfactory bulbs reach out to meet them.

Aroma evokes emotions, as well as memory, and often the two are connected. Emotions run deep, to the very core of our being. But aroma can reach them, instantaneously. Time means nothing to aroma. Although aromatic functioning is so often accidental and unconscious, within a spiritual context it is deliberate and conscious. We choose particular fragrant materials, and use them in a particular way.

The fragrance molecules, the essential oils, come from plants, to which people are inextricably linked. Plants make the air we breathe and provide the food for all living beings, on land or in water. Without them life comes to a stop. Because of them, we live, which is the humble relationship we truly have with them. We think we know about plants, and even fiddle with their genes. But the fact is, we could not make one plant cell from scratch. We can clone, but not create nature — because we don’t know how it works. From an energetic and informational point of view, there is more to life than we know.

Essential oils contain this mystery of life; they have powerful inexplicable energies too. Standing in an ancient forest, under a thick canopy of stars, I have felt the energy of the universe. Plants are the interface between cosmic energies and the earth, upon which we depend. They capture the sun in photosynthesis; that much we know. Their aura can be caught by Kirlian photography, and even when a leaf has been cut, the otherwise invisible outline remains. What this energy is, we do not know, but we see it also emanating from humans. Here is an energy field that connects us, and the likelihood is, it is one of many.

If nature has not yet been fully explained, nor aroma, how can we hope for science to pin down spirituality? And do we even need it to? Spirituality has its own “proof” in experience. And if the scientific secret of spirituality is to be “discovered,” it will probably be through the experience of it!

Twenty years ago in aromatherapy, there was an unwritten rule that we would not be open about the spiritual side of the essential oils we worked with. We talked about their anti-infectious qualities and their beautifying effects on the skin, or about any number of benefits to body and mind. The positive spiritual changes were recognized, but silently. It seemed far too bold to suggest

the strength and confidence of nature was carried in the essential oils, or that the light and wisdom of the universe flowed through them, their fragrance like messengers from heaven, aromatic angels that come and touch us with the positivity and love of the deity.

All this is a long way from “antibacterial agents.” But being able to talk about spirituality has gone hand in hand with scientific developments that have forced us to open our minds. Quantum physics and chaos theory turn everything topsy-turvy, while the insistence of physicists that the influence of an observer must be put into the experimental equation really focuses the mind. It seems the flutter of a butterfly wing on one side of the world affects events on the other side, and that what we think makes a difference to the universe. The division between body and mind has been put well and truly to rest by the latest discoveries in psychoneuroimmunoendocrinology — it appears that because there are receptors to brain chemicals throughout the whole body, mind and body are in fact one. On a molecular level, there are striking similarities between parts of humans and plants, and we can see our evolution is deeply entwined. So many connections can now be made, between people and plants, mind and body, the observer and the observed, that it is difficult to see sharp divisions. Indeed, it’s now logical to state, “All is One,” or agree with the inscription found on the first known picture of a distillation unit, from second-century Alexandria: “It is toward oneness that all phenomena tend.”

We all have spiritual experiences; it’s a question of degree. We all love, and as they say, “God is love.” Love transcends time and place, so we feel that loving connection whether the loved one is with us or not. Some people hear the forest sing and are moved to their very core. Others stand in their garden in

the morning and feel the unity of the universe in every shaking leaf.

Many people have had instant spiritual experiences that change their lives forever. Whatever form it takes, it is the depth and strength of the spiritual experience that carries conviction forward. More than just “tradition,” spirituality puts us in touch with the cosmic network, which permeates all time and space.

From a brain biochemistry point of view, the pursuit of spirituality through aroma makes a great deal of sense, as the mechanics of smell are but one short biological step away from consciousness, including higher consciousness. Thinking of it in terms of light, essential oils are captured light, passed from the heavens, by plants, to us. From a vibrational, electromagnetic, and energetic point of view, essential oils are in harmony with life. They resonate with us, as the vibration in one violin string can cause vibration in another. We hear the message they have to bring. On a molecular level, natural plant aroma molecules touch receptors on cells with the lightest of contact, then retreat, their job of instigating a series of reactions having been done.

With an etheric quality, essential oils activate the receptors of love, compassion, and empathy. They are an informational network, carrying messages and crossing boundaries, operating on many different levels. Through them, we can contact the wisdom of nature, the power of light, the energy of the universe, and the love in our hearts.

Healing takes place on all levels — spiritual, mental, and physical, and what’s so remarkable about essential oils is that they influence the whole being. Just as they are the catalyst that can make a wound heal, or a mind relax, so can they transport a soul. I know of no other substances that can do that. They are flexible, adaptable, multifaceted, deep, complex, light, subtle, etheric, and all in a positive way. If molecules could be angels, they would surely be essential oils.

The fragrant molecules that are essential oils have been the vehicles for many spiritual journeys. Weaving in and out of the body, as they weave silently through the atmosphere, ethereal but real and deep, essential oils can put us on a wavelength, a network, a web, something that connects the whole. It may be that the experience is brief, but it is never forgotten. Indeed, it is imprinted on the very soul.

Journeys often need guides, and Aromatherapy for the Soul is such a guide — to the spiritual aromatic adventure. I will point out landmarks, introduce aromas, and show the view. I can even take you to visit “museums of spiritual aroma” and to futuristic research labs. Beyond that, I cannot go, because spirituality is always a personal journey.


Excerpted from Aromatherapy for the Soul Copyright © 2006 by New World Library
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