Essential Oils

Essential oils are liquids extracted (normally by steam or water distillation) from the flowers, leaves, stems, bark or roots of a plant. Essential oils contain the highly concentrated "essence" of the plant it was derived from.

Essential oils are believed to offer psychological and physical therapeutic benefits. These benefits are usually achieved through methods including inhalation and application of the diluted oil to the skin. The theraputic use of essential oils is covered by the wider term of Aromatherapy.

For profiles of individual essential oils, please refer to our  Aromatherapy Section which contains an A- Z guide to the Essential oils sold instore.

(See also: Essential Oils, Alternative Health, Body Mind and Soul)

Rainbow Therapy

(1)  A combination massage and Tibetan energy techniques using 9 highly antimicrobial oils developed by "Tesla" of Lead, South Dakota, designed to bring the body into a higher frequency, electrical alignment and balance.

(2)  Massage therapy using stones, a colorchromatherapy wand, sound, flower essences, organic essential plant oils, creative visualization, breath work and intuitive healing, developed by Laurel Gerber of Mt. Shasta, California.

(3)  Any of several therapies using color, chakras and/or a mixture of oils.

(See also: Rainbow Therapy, New Age Spirituality, Body Mind and Soul)

Rainbow Therapy

(1)  A combination massage and Tibetan energy techniques using 9 highly antimicrobial oils developed by "Tesla" of Lead, South Dakota, designed to bring the body into a higher frequency, electrical alignment and balance.

(2)  Massage therapy using stones, a colorchromatherapy wand, sound, flower essences, organic essential plant oils, creative visualization, breath work and intuitive healing, developed by Laurel Gerber of Mt. Shasta, California.

(3)  Any of several therapies using color, chakras and/or a mixture of oils.

(See also: Rainbow Therapy, New Age Spirituality, Body Mind and Soul)

Antarakasa (Sanskrit) (from antar within, in the middle + akasa space, ether from a-kas to shine, be brilliant)

The akasa of akasa, the essence of akasa; interior or inner aether. The spiritual-divine aether or pradhana which is the seat of the primordial atman, on the cosmic scale or as applicable to an individual entity. "Now what is within the brahmapura (city of brahman) is an abode, a small lotus-flower; within it is a small space (antarakasa). What is within that, should be searched out; that, assuredly, is what one should desire to understand" (ChU 8:1:1).

(See also: Antarakasa, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

DIETARY SUPPLEMENT: a product intended to supply nutrients and other healthful substances that may be lacking in a diet. Term used to apply only to vitamins, minerals, and proteins.

Herbs are now classified as dietary supplements, and the definition also includes amino acids, glandulars (processed animal glands), enzymes, fish oils, and various extracts, such as flower essences. While their labels may not make any claims to cure, prevent, treat, or mitigate a disease, they can claim to help a structure or function of the body.

Unlike food additives and prescription and over-the-counter drugs, dietary supplements do not require FDA approval to be sold on the market.

(See also: Dietary supplement, Alternative Health, Body Mind and Soul)

BACH FLOWER REMEDIES

Dr. Edward Bach, an Englishman, developed his remedies to help an individual with their ailment, and also help raise their conscious awareness. Dr. Bach discovered the Seven Nosodes, which are a type of intestinal bacteria that is used as a vaccine in the approach to helping chronic illness. In essence Dr. Bach realized that “dis-ease” was the result of a conflict between the soul, mind and body.

This dis-ease resulted from two very fundamental source errors:

1)    Disharmony of the soul and personality, and,

2)    Cruelty or wrong done unto others. This conflict, Bach recognized, originated from the ego.

The most basic cause of illness and disease are mental-emotional defects, such as: pride, cruelty, hate, ego, ignorance, instability and greed. However, Dr. Bach also knew that these “conditions” were opportunities for soul growth, and this realization helped transmute any “negative,” life damaging energy into “positive,” life enhancing energy.

Dr. Bach studied the great healers, especially Dr. Hahnemann, the creator of Homeopathy, and after much research, finally arrived at the conclusion that the different personalities of the bacteria seem to relate to the different personalities of an individual person. The Flower Remedies help individual personalities (people) deal effectively with ailments at their root cause and also help to elevate them to a higher vibrational frequency of consciousness, in an easy, natural and safe manner.

(See also: BACH FLOWER REMEDIES, Alternative Health, Holistic Health, Body Mind and Soul)

AROMATHERAPY: Aromatherapy is a unique branch of herbal medicine that utilizes the medicinal properties found in the essential oils of various plants.

Through a process of steam distillation or cold-pressing, the volatile constituents of the plant's oil (its essence) are extracted from its flowers, leaves, branches or roots.

According to Dr. (rer. nat.) Kurt Schnaubelt, Director of the Pacific Institute of Aromatherapy, the term "aromatherapy" is somewhat misleading, as it can suggest an exclusive role for the aroma in the healing process. "In actuality," says Dr. Schnaubelt, "the oils exert much of their therapeutic effect through their pharmacological properties and their small molecular size, making them one of the few therapeutic agents to easily penetrate bodily tissues."

(See also: Aromatherapy, Alternative Health, Body Mind and Soul)

KALA

In Hinduism, this is the word for Time as the source of all things. In Tantric philosophy, kalas are out-flowings from time (scents, flowers, exudations, emanations, phenomena), particularly referring to the human "kalas" or numerous body fluids and products: blood, semen, milk, sweat, earwax, etc. of which the Tantrists number over thirty (occidental medicine acknowledges no more than 23-24). Apparently, many extra Tantric kalas are produced by prolonged and obscure sexual rituals. One of these is called the sadhakya kala and is the most secret of all -- "the essence where time stands still; where time is not," says Grant. There is also bindhu, a fluid that bisexualizes men and women, obtainable only through Tantric practice; and there is melatonin produced by the pineal gland from serotonin found in the hypothalamus, the blood, dates, bananas, plums and ficus religiosus, or the fig of the Bo-tree of Buddha. Grant used the word in the same sense as above, but also in his own special sense as a synonym for the Tunnels of Set, which he sees as types of "secretions". (See TUNNELS OF SET.)

(See also: KALA, Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul, )

Buddhi (Sanskrit) (from the verbal root budh to awaken, enlighten, know)

The spiritual soul, the faculty of discriminating, the channel through which streams divine inspiration from the atman to the ego, and therefore that faculty which enables us to discern between good and evil -- spiritual conscience. The qualities of the buddhic principle when awakened are higher judgment, instant understanding, discrimination, intuition, love that has no bounds, and consequent universal forgiveness.

In the theosophical scheme, it is the sixth principle counting upwards in the human constitution: the vehicle of pure, universal spirit, hence an inseparable garment or vehicle of atman. In its essence of the highest plane of akasa or alaya, buddhi stands in the same relation to atman as, on the cosmic scale, mulaprakriti does to parabrahman.

Buddhi uses manas as its garment, and in the former are likewise stored the fruitages of the many incarnations on earth; hence buddhi is often called both the seed and flower of manas. Buddhi is truly the center of spiritual consciousness and therefore its qualities are enduring. The purer and higher part of manas must awaken, by rising to it, this essential energy that inherently resides in buddhi so that the latter may become active in a person's life. Buddha and Christ are examples of sages who had become human imbodiments of the usually latent qualities of buddhi. Buddhi becomes more or less conscious on this plane by the flowerings it draws from manas after every incarnation of the ego. "Buddhi would remain only an impersonal spirit without this element which it borrows from the human soul, which conditions and makes of it, in this illusive Universe, as it were something separate from the universal soul for the whole period of the cycle of incarnation" (Key 159-60).

"No purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle, -- or the over-soul, -- has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha)" (SD 1:17).

In the human constitution buddhi is a ray from the cosmic principle mahabuddhi or adi-buddhi, a synonym for alaya, pradhana, or the Second Logos, while akasa in its higher reaches is identic with alaya.

(See also: Buddhi, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

A Theosophical definition of Svabhava :

Svabhava

(Sanskrit) A compound word derived from the verb-root bhu, meaning "to become"  - not so much "to be" in the passive sense, but rather "to become," to "grow into" something. The quasi-pronominal prefix sva, means "self"; hence the noun means "self-becoming," "self-generation," "self-growing" into something. Yet the essential or fundamental or integral Self, although following continuously its own lofty line of evolution, cannot be said to suffer the changes or phases that its vehicles undergo. Like the monads, like the One, thus the Self fundamental  - which, after all, is virtually the same as the one monadic essence  - sends down a ray from itself into every organic entity, much as the sun sends a ray from itself into the surrounding "darkness" of the solar universe.

Svabhava has two general philosophical meanings: first, self-begetting, self-generation, self-becoming, the general idea being that there is no merely mechanical or soulless activity of nature in bringing us into being, for we brought ourselves forth, in and through and by nature, of which we are a part of the conscious forces, and therefore are our own children. The second meaning is that each and every entity that exists is the result of what he actually is spiritually in his own higher nature: he brings forth that which he is in himself interiorly, nothing else. A particular race, for instance, remains and is that race as long as the particular race-svabhava remains in the racial seed and manifests thus. Likewise is the case the same with a man, a tree, a star, a god  - what not!

What makes a rose bring forth a rose always and not thistles or daisies or pansies? The answer is very simple; very profound, however. It is because of its svabhava, the essential nature in and of the seed. Its svabhava can bring forth only that which itself is, its essential characteristic, its own inner nature. Svabhava, in short, may be called the essential individuality of any monad, expressing its own characteristics, qualities, and type, by self-urged evolution.

The seed can produce nothing but what it itself is, what is in it; and this is the heart and essence of the doctrine of svabhava. The philosophical, scientific, and religious reach of this doctrine is simply immense; and it is of the first importance. Consequently, each individual svabhava brings forth and expresses as its own particular vehicles its various svarupas, signifying characteristic bodies or images or forms. The svabhava of a dog, for instance, brings forth the dog body. The svabhava of a rose brings forth the rose flower; the svabhava of a man brings forth man's shape or image; and the svabhava of a divinity or god brings forth its own svarupa or characteristic vehicle.

See also: Svabhava, Mysticism, Body Mind and Soul)

Barhishad barhisad (Sanskrit) (from barhish sacred kusa grass, fire + the verbal root sad to sit)

Mystically, those who attend to or who are engrossed in domestic affairs, material or merely pragmatical concerns; those pitris (fathers, ancestors) who evolved the human astral-physical form. These lunar ancestors -- seven or ten classes -- evolved forth their astral bodies or chhayas (shadows), thus forming the first astral-physical races of humanity in which the higher classes of pitris, the agnishvattas, incarnated, thus making out of a relatively intellectually senseless mankind, true thinking human beings.

"It thus becomes clear why the Agnishwatta, devoid of the grosser creative fire, hence unable to create physical man, having no double, or astral body, to project, since they were without any form, are shown in exoteric allegories as Yogis, Kumaras (chaste youths), who became 'rebels,' Asuras, fighting and opposing gods . . . Yet it is they alone who could complete man, i.e., make of him a self-conscious, almost a divine being -- a god on Earth.

The Barhishad, though possessed of creative fire, were devoid of the higher mahat-mic element. Being on a level with the lower principles -- those which precede gross objective matter -- they could only give birth to the outer man, or rather to the model of the physical, the astral man" (SD 2:78-9).

The barhishads "could only create, or rather clothe, the human Monads with their own astral Selves, but they could not make man in their image and likeness. 'Man must not be like one of us,' say the creative gods, entrusted with the fabrication of the lower animal but higher; . . . Their creating the semblance of men out of their own divine Essence means, esoterically, that it is they who became the first Race, and thus shared its destiny and further evolution. They would not, simply because they could not, give to man that sacred spark which burns and expands into the flower of human reason and self-consciousness, for they had it not to give" (SD 2:94-5).

(See also: Barhishad, barhisad, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

A Theosophical definition of Manas :

Manas

(Sanskrit) The root of this word means "to think," "to cogitate," "to reflect"  - mental activity, in short. The center of the ego-consciousness in man and in any other quasi-self-conscious entity. The third substance-principle, counting downwards, of which man's constitution is composed.

Manas springs forth from buddhi (the second principle) as the fruit from the flower; but manas itself is mortal, goes to pieces at death  - insofar as its lower parts are concerned. All of it that lives after death is only what is spiritual in it and that can be squeezed out of it, so to say  - the "aroma" of the manas; somewhat as the chemist takes from the rose the attar or essence of roses. The monad or atma-buddhi thereupon takes that "all" with it into the devachan, after the second death has taken place. Atman, with buddhi and with the higher part of manas, becomes thereupon the spiritual monad of man. Strictly speaking, this is the divine monad within its vehicle  - atman and buddhi  - combined with the human ego in its higher manasic element; but they are joined into one after death, and are hence spoken of as the spiritual monad.

The three principles forming the upper triad exist each on its own plane in consciousness and power; and as human beings we continuously feel their influence despite the enshrouding veils of a psychical and astral-physical character. We know of each principle only what we have so far evolved forth of it. All we know, for instance, of the third principle (counting from the top), the manas, is what we have so far assimilated of it in this fourth round. The manas will not be fully developed in us until the end of the next round. What we now call our manas is a generalizing term for the reincarnating ego, the higher manas.

See also: Manas, Mysticism, Body Mind and Soul)

AROMATHERAPY: uses essential oils from flowers, trees, roots, herbs, berries and fruits, to treat emotional disorders such as stress and anxiety as well as a wide range of other ailments and to promote physical, mental and emotional wellness. Oils are either massaged into the skin in diluted form, inhaled, placed in baths, or applied on and around the body.

Aromatherapy is often used in conjunction with massage therapy, acupuncture, reflexology, herbology, chiropractic and other wholistic healing.

What is aromatherapy?

It is the controlled use of natural essential oils in the process of physical and emotional healing. You may have discovered that in some ways, you've been experiencing aromatherapy most of your life without even knowing it.

We have all experienced memory recall triggered by a particular scent; perhaps the scent of a favorite flower, or the perfume your grandmother used to wear, or an aunt's linen closet. The event can produce positive or negative memories. Certain scents may trigger negative thoughts of a person or place in your past. Whatever the case, the importance of scent in our lives is quite profound and in some ways, unique to each of us. Aromatherapy is a way to enjoy a controlled use of natural oils to enrich and benefit your life.

What are essential oils?

Whole, pure essential oils come from nature; they are the "essence" of plants. They are droplets of water-like fluid contained in the leaves, stems, bark, flowers, roots and/or fruits of different plants, and give the plant its unique scent. Essential oils are volatile, whereas they easily transfer from a liquid to a gaseous state at room temperature or higher. The amount of essential oil found in most plants is 1 to 2%, but can contain amounts from 0.01 to 10%. They can change in composition and location with a particular plant. For example, orange trees produce neroli oil in their blossoms, orange oil in their citrus, and petitgrain oil in their leaves. Essential oils are also very concentrated and extremely potent, and sometimes 75 to 100 times more concentrated than say, the herb it is present in. This is all the more reason to use these oils with thorough knowledge of their potency.

How are essential oils extracted?

There are two common procedures for extracting true essential oils:

1. Steam distillation
2. Expression

 The process of steam distillation has 5 steps:

1. Steam plant material
2. Collect steam carrying aromatic molecules
3. Cool in cold-water bath
4. Produce floral water and essential oil
5. Separate essential oil, then bottle

This process is also the most popular for obtaining the essential oils from plants. The steam is forced into a vat containing the plant material, which ruptures the oil glands and releases the oil. The volatile oils are cooled, separated from the water content, and bottled. It may take hundreds or thousands of pounds of plant material to distill a single pound of the essential oil. Bulgarian Rose oil requires about 4,000 pounds of hand-picked flower petals to make 1 pound of oil, obviously making this one expensive oil!

The second method, extraction, has 4 major steps:

1. Have citrus peels
2. Machine press
3. Obtain essential oils and fruit waxes
4. Separate oils, then bottle

This method is primarily used in the perfume and food industries, and does not produce a 100% pure essential oil. Solvents are used in the process to pull out the soluable molecules; therefore making them incomplete oils. Resins, concretes, absolutes, and pomades result from this method.

How are essential oils taken in?

Essential oils are absorbed into the body two ways; through the skin and through nasal inhalation. Our sense of smell, controlled by the olfactory system, is some 10,000 times greater than any other sense. The olfactory system is directly linked to the limbic system, which is responsible for our emotional state, memory, and certain regulatory function.

Essential oils also penetrate the skin, or the integumentary system. Because essential oils have a low molecular weight and are organic in nature, they are absorbed through the pores and hair follicles of the skin, and unlike synthetic chemicals, they do not accumulate in the body. Absorption can take place anywhere from 15 minutes to 12 hours, and take from 3 to 6 hours to be metabolized in a healthy body. Excessive fat or toughened skin may slow down the rate of absorption; whereas heat, water, exercise, or broken skin may speed it up.

How are essential oils used?

Aromatherapy is used to self-heal and soothe common, everyday health challenges. It is by no means a replacement for the opinion of a licensed physician, and should always be used with respect.

As with all things derived from nature, some essential oils are considered hazardous, and under certain circumstances, should be avoided. Some are phototoxic, neurotoxic, or carcinogenic, and safety precautions should always be considered when working with and administering any essential oil.

Here are common-sense safety points to note:

1. Avoid essential oils deemed as hazardous
2. Keep all essential oils out of the reach of children.
3. Remember essentail oils are very potent.
4. Do not take orally.
5. Follow dilution guidelines carefully. Never use an oil without first diluting.
6. Use 1% or less dilution during pregnancy.
7. Be aware of others with sensitivities or allergies.
8. Do not use on or near the eyes.
9. Do a skin patch test if prone to sensitivities.
10. Use extra care on broken or damaged skin.
11. Avoid phototoxic essential oils if history of skin cancer.
12. Keep them away from light and heat sources.
13. Use only therapeutic genuine and authentic essential oils.

(See also: Aromatherapy, Alternative Health, Body Mind and Soul)

A Theosophical definition of Hierarchy :

Hierarchy

The word hierarchy merely means that a scheme or system or state of delegated directive power and authority exists in a self-contained body, directed, guided, and taught by one having supreme authority, called the hierarch.

The name is used by theosophists, by extension of meaning, as signifying the innumerable degrees, grades, and steps of evolving entities in the kosmos, and as applying to all parts of the universe; and rightly so, because every different part of the universe  - and their number is simply countless  - is under the vital governance of a divine being, of a god, of a spiritual essence; and all material manifestations are simply the appearances on our plane of the workings and actions of these spiritual beings behind it.

The series of hierarchies extends infinitely in both directions. If he so choose for purposes of thought, man may consider himself at the middle point, from which extends above him an unending series of steps upon steps of higher beings of all grades  - growing constantly less material and more spiritual, and greater in all senses  - towards an ineffable point. And there the imagination stops, not because the series itself stops, but because our thought can reach no farther out nor in. And similar to this series, an infinitely great series of beings and states of beings descends downwards (to use human terms)  - downwards and downwards, until there again the imagination stops, merely because our thought can go no farther.

The summit, the acme, the flower, the highest point (or the hyparxis) of any series of animate and "inanimate" beings, whether we enumerate the stages or degrees of the series as seven or ten or twelve (according to whichever system we follow), is the divine unity for that series or hierarchy, and this hyparxis or highest being is again in its turn the lowest being of the hierarchy above it, and so extending onwards forever  - each hierarchy manifesting one facet of the divine kosmic life, each hierarchy showing forth one thought, as it were, of the divine thinkers.

Various names were given to these hierarchies considered as series of beings. The generalized Greek hierarchy as shown by writers in periods preceding the rise of Christianity may be collected and enumerated as follows: (1) Divine; (2) Gods, or the divine-spiritual; (3) Demigods, sometimes called divine heroes, involving a very mystical doctrine; (4) Heroes proper; (5) Men; (6) Beasts or animals; (7) Vegetable world; (8) Mineral world; (9) Elemental world, or what was called the realm of Hades. The Divinity (or aggregate divine lives) itself is the hyparxis of this series of hierarchies, because each of these nine stages is itself a subordinate hierarchy. This (or any other) hierarchy of nine, hangs like a pendant jewel from the lowest hierarchy above it, which makes the tenth counting upwards, which tenth we can call the superdivine, the hyperheavenly, this tenth being the lowest stage (or the ninth, counting downwards) of still another hierarchy extending upwards; and so on, indefinitely.

One of the noblest of the theosophical teachings, and one of the most far-reaching in its import, is that of the hierarchical constitution of universal nature. This hierarchical structure of nature is so fundamental, so basic, that it may be truly called the structural framework of being. (See also Planes)

See also: Hierarchy, Mysticism, Body Mind and Soul)

A Theosophical definition of Man :

Man

Man is in his essence a spark of the central kosmic spiritual fire. Man being an inseparable part of the universe of which he is the child  - the organism of graded consciousness and substance which the human constitution contains or rather is  - is a copy of the graded organism of consciousnesses and substances of the universe in its various planes of being, inner and outer, especially inner as being by far the more important and larger, because causal.

Human beings are one class of "young gods" incarnated in bodies of flesh at the present stage of their own particular evolutionary journey. The human stage of evolution is about halfway between the undeveloped life-atom and the fully developed kosmic spirit or god.

From another point of view, man is a sheaf or bundle of forces or energies. Force and matter, or spirit and substance being fundamentally one, hence, man is de facto a sheaf or bundle of matters of various and differing grades of ethereality, or of substantiality; and so are all other entities and things everywhere.

Man's nature, and the nature of the universe likewise, of which man is a reflection or microcosm or "little world," is composite of seven stages or grades or degrees of ethereality or of substantiality; or, kosmically speaking, of three generally inclusive degrees: gods, monads, and atoms. And so far as man is concerned, we may take the New Testament division of the Christians, which gives the same triform conception of man, that he is composed of spirit, soul, body  - remembering, however, that all these three words are generalizing terms.

Man stands at the midway point of the evolutionary ladder of life: below him are the hosts of beings less than he is; above him are other hosts greater than he is only because older in experience, riper in wisdom, stronger in spiritual and in intellectual fiber and power. And these beings are such as they are because of the evolutionary unfoldment of the inherent faculties and powers immanent in the individuality of the inner god  - the ever-living, inner, individualized spirit.

Man, then, like everything else  - entity or what is called "thing"  - is, to use the modern terminology of philosophical scientists, an "event," that is to say, the expression of a central consciousness-center or monad passing through one or another particular phase of its long, long pilgrimage over and through infinity, and through eternity. This, therefore, is the reason why the theosophist often speaks of the monadic consciousness-center as the pilgrim of eternity.

Man can be considered as a being composed of three essential upadhis or bases: first, the monadic or divine-spiritual; second, that which is supplied by the Lords of Light, the so-called manasa-dhyanis, meaning the intellectual and intuitive side of man, the element-principle that makes man Man; and the third upadhi we may call the vital-astral-physical.

These three bases spring from three different lines of evolution, from three different and separate hierarchies of being. This is the reason why man is composite. He is not one sole and unmixed entity; he is a composite entity, a "thing" built up of various elements, and hence his principles are to a certain extent separable. Any one of these three bases can be temporarily separated from the two others without bringing about the death of the man physically. But the elements that go to form any one of these bases cannot be separated without bringing about physical dissolution or inner dissolution.

These three lines of evolution, these three aspects or qualities of man, come from three different hierarchies or states, often spoken of as three different planes of being. The lowest comes from the vital-astral-physical earth, ultimately from the moon, our cosmogonic mother. The middle, the manasic or intellectualintuitional, from the sun. The monadic from the monad of monads, the supreme flower or acme, or rather the supreme seed of the universal hierarchy which forms our kosmical universe or universal kosmos.

See also: Man, Mysticism, Body Mind and Soul)

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