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The Fragrant Makeup
Any perfume you buy or make yourself is a chemical compound made from fragrant oils, aroma blends, fixatives and solvents which produces a pleasant or attractive smell. Women primarily use perfume in order to smell nice for work, a special event, or even to attract a mate.
The composition of any perfume starts with base perfume oils, which are natural, animal or synthetic, and are then diluted with a solvent to make them light and applicable. Perfume oils in the purest form can cause damage to skin or an allergic reaction, so the adding of solvent is necessary to make them less potent. The most prevalent solvent used in the manufacturing of perfumes is Ethanol.
Plants are the oldest source for obtaining fragrant oil compounds from flowers and blossoms parts. Other plant parts, such as leaves, twigs, roots, rhizomes, bulbs, seeds, fruit, wood, bark and lichens are also considered for use in perfume making.
Perfumes made using animal sources are normally made from Musk, which is obtained from either the Asian Musk Deer or Civets (known as Civet Musk), as well as Ambergis (a fatty compound). Some perfume makers may also use either Castoreum or Honeycomb in the production of their perfumes.
Synthetic source perfumes are produced through or-ganic synthesis of multiple chemical compounds, in which such things as Calone, Linalool, Coumarin and Terpenes are used to make synthetic fragrant oils. By using synthetic products in perfume making, you can produce scents which may not even exist in nature. In fact, this has become a very valuable element in the making of perfumes nowadays.
A perfume composition will either be used to aug-ment other products, or patented and sold as a perfume after it has been allowed to age for one year.
Unfortunately, fragrance compounds will, after time, begin to deteriorate and lose strength if stored incorrectly. It is therefore important when making your own perfume that you store them in tightly sealed containers and keep them out of light and away from heat, as well as away from oxygen and other organic substances. For best results, store con-tainers in a fridge at a temperature of between 33 and 40 degrees Fahrenheit.
Today more than ever, perfume is popular around the world, because of its use and its application continues to grow.
For purchasing essential oils please visit http://HealWithEssentialOil.com.
Art of the Apothecary
For more information about biblical essential oils please visit http://HealWithOil.com.
Apothecary is defined in today’s terms as “a health professional trained in the art of preparing and dispensing drugs.” Derived from the Greek word apotheke, it means a repository or store room and from the Hebrew word raqach, which means to perfume. Some bible translations use the word perfumer instead of apothecary, such as “to prepare spices.” In biblical times, the Levitical priesthood served as apothecaries as well. One of the responsibilities for the priests included preparing the holy anointing oil and incense. In Exodus 30:22 – 28, we read about the instructions the LORD gave to Moses concerning the ingredients of the holy anointing oil:
“Moreover the LORD spake unto Moses, saying, Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: And thou shalt make it an oil of holy ointment com-pound after the art of the apothecary: it shall be an holy anointing oil.”
This highly perfumed formula prescribed by God comprised of the finest spices: flowing myrrh, sweet-smelling cinnamon, fragrant calamus cane, cassia and olive oil. Specific instructions for its use consecrated or set apart articles for Temple worship as “holy.” This included the ark of the testimony, the holy tabernacle, and all of its furnish-ings. Because of its specialness, Yahweh gave an admonition to NOT reproduce the EXACT formula, nor use it on ordinary people. This is something believers should respect as they explore study and create biblical scents.
God not only gave Moses specific instructions for combining these essences for the Holy Anointing Oil, but for also combining them into a pure and Holy confection to be burned as an incense as a testimony in the tabernacle of the congregation before Yahweh. In Exodus 30:34 – 38, it says:
“And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.”
Apothecaries remained a prominent part of Israel’s culture after being taken into Babylonian captivity and upon returning to Jerusalem during the time of Nehemiah and Ezra. In Nehemiah 3:8 it tells how they participated in the rebuilding of the city:
“Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.”
Though the term “apothecary” is not found in the New Testament, the practice of compounding and burning Holy Incense still continued. In fact, this duty was consid-ered such a great honor for those of the Levitical priesthood they had to cast lots for it. Luke 1:9 tells how lot fell on Zacharias:
“According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.”
Some may consider the duties of the apothecary and priest to be a lost art since the destruction of the 2nd Temple. However, Yeshua spoke of another temple (His body) in which believers are members of and are to be a priest unto. 1 Peter 2:5 says,
“Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”
Today, the ancient art of perfumery and apothecary is being restored.
Ancient Uses for Perfumes and Essential Oils
For more information about the biblical essential oils please visit http://HealWithOil.com.
In ancient times, essential oils and other aromatics were used for religious rituals, as well as for the treatment of illness and other physical and spiritual needs. According to the Essential Oils Desk Reference compiled by Essence Science Publishing, “Records dating back to 4500 B.C. describes the use of balsamic substances with aromatic properties for religious rituals and medical applications. The translation of ancient papyrus found in the Temple of Edfu, located on the west bank of the Nile reveals medicinal formulas and perfume recipes used by the alchemist and high priest in blending aromatic substances for rituals performed in the temples and pyramids. As well, Hieroglyphics on the walls of Egyptian temples depict the blending of oils and describe hundreds of oil recipes. Within these writings tell of scented barks, resins of spices, and aromatic vinegars, wines and beers that were used in rituals, temples, for embalming and medicine. Thus, the Egyptians were credited as the first to discover the potential of fragrance and were considered masters in using essential oils and other aromatics in the embalming process. They created various aromatic blends for personal use, placing them in alabaster jars – a vessel specially carved and shaped for holding fragrant oils. In fact, when King Tut’s tomb was opened in 1922, 350 liters of oils were discovered in alabaster jars. Amazingly, because of the solidification of plant waxes sealing the opening of the jars, the liquefied oil was in perfect condition.
In the upper region of Egypt, a sect of Jews, called Essenes, were known for their healing arts and use of essential oils. Both Philo and Josephus writings indicated that at the period in which John the Baptist and Jesus were born, the Essenes were scattered over Palestine, numbering about four thousand souls. The Essenes or Therapeuts (used interchangeably) refer primarily to the art of healing which these devotees professed, as it was believed in those days that sanctity was closely allied to the exercise of this power, and that no cure of any sort could be imputed simply to natural causes. (Source: http://sacred-texts.com, http://bopsecrets.org)
The Holy Scriptures record over 1,035 references to aromatics, ointments, savors, fragrances, plants and incense-most implying essential oils. Twelve of the most highly-praised fragrances in the world mentioned in the Bible include: Frankincense, Myrrh, Spikenard, Hyssop, Cypress, Myrtle, Aloes, Sandalwood, Galbanum, Cinnamon, Cassia, and Onycha. Many were in the prescribed preparation of the Holy Anointing Oil and Holy Incense for Temple services, as well as for anointing and healing the sick. The people of the ancient world understood the importance of maintaining wellness and physical health, as well as the oils’ ability to enhance their spiritual state of worship, prayer, and for the purification from sin. King David alluded to this in Psalm 51:7 when he wrote, “Purge me with hyssop and I shall be clean: wash me, and I shall be whiter than snow.” While David’s Psalm may have been speaking of a “spiritual purification” from his own sin of adultery with Bathsheba, today we know that the chemical constituents of essential oils including hyssop are able to penetrate the cell wall and transport needed oxygen and nutrients to the cell nucleus. Most essential oils can be absorbed through the skin or inhaled into the lungs where they then make their way into the bloodstream. The sense of smell affects the limbic region of the brain, which controls emotions, memory and the hypothalamus, which regulates the pituitary, which in turn balances the entire hormonal system of the body.
Myrrh Essential Oil and Its Use
In Esther 2:12 the Bible describes Esther’s preparations for becoming queen which involved six months with the oil of Myrrh, a spice commonly used for preparing bodies for burial.
A similar custom is described in the Song of Solomon revealing another bridal tradition concerning the use of Myrrh. In the Song of Solomon 1:13, the bride responds to the king and says, “A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.” This reflects a popular custom of laying a bundle of Myrrh on one’s chest while sleeping as a beauty treatment in preparation for a wedding. Both of these examples from the Word teach believers that the first step to becoming the Bride of Messiah is to spiritually put the flesh to death.
Most believers know from experience the works of the flesh are the first issues God deals with when they come to know Yeshua as their Savior. The Scriptures list these works in Galatians 5:19-21:
“Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”
Esther didn’t do it alone, as Scripture shows. She had the king’s eunuch Hegai to guide her in how to prepare. Believers also have a guide—the Holy Spirit—showing them all things in how to ready themselves for His return.
In the same way Esther prepared, the Spirit provides His betrothed ones with oil of Myrrh, which represents the fellowship of His sufferings, being conformed to His death.
Philippians 3:10-11 reads, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead.”
Because of what Yeshua did, the Lord’s Bride can share in His victory over sin, the world, and the flesh!
Tears of Myrrh
During the Messiah’s final agonizing hours in the Garden of Gethsemane, the weight of the world’s sins crushed the Savior like a wine press, causing Him to sweat great tears of blood.
His bitter sufferings can be compared to Myrrh, a highly-prized spice used for perfumes and incense, extracted by piercing the tree’s heartwood and allowing the gum to trickle out and harden into bitter, aromatic red droplets called “tears.”
The Hebrew word for Myrrh is mowr, which means “distilled” and comes from the root word marar, which means “bitterness.”
After the Savior’s crucifixion, His body was prepared with Myrrh. As a member of Yeshua’s body, believers are to be made ready with the burial of their sins at the cross. They must die to the old life, as death is the first step in preparation for those who will become the Bride of the Messiah.
Yeshua told His disciples in Matthew 16:24b-25, “If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.”
As joint heirs with the Messiah, His Bride is to share in His affliction according to 2 Corinthians 1:5, so that she can be triumphant through the bitterness of suffering. Believers are told to rejoice in this. Colossians 1:24 says, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake.”
Myrrh is a fixing or servant oil which is used by apothecaries to enhance the fragrance of the other oils and make them last longer. Isn’t that just like the Messiah? He is a servant and desires to lift up His Bride and enhance her with beautiful things.
The First and the Last
Rich with symbolism, Myrrh is mentioned 156 times in the Bible. It is the first oil mentioned in the Bible in Genesis 37:25, when Joseph’s jealous brothers sold him into slavery to a caravan of Ishmaelites (incense traders) who were on their way to Egypt, carrying “balm and myrrh.” Years later during the famine, Joseph’s brothers came to Egypt to buy food, encountering Joseph as an Egyptian prince.
Interestingly, Jacob their father (now called Israel) told his sons to take gifts for the prince. The Scripture says they brought Joseph balm and Myrrh (Genesis 43:11)—the same two oils that accompanied Joseph into slavery.
Not only is Myrrh the first oil mentioned in the Bible, it is the last one mentioned in Revelation 18:13: “And cinnamon, and odours, and ointments (“myrrh” in the Greek), and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.”
Myrrh was one of the first gum resins/oils given as a gift to Yeshua as a young child by the Magi in Matthew 2:11. It was also the last oil offered to Yeshua at Golgotha when He was crucified. In Mark 15:23, it says, “And they gave him to drink wine mingled with myrrh: but he received it not.”
Therapeutic/Medicinal Uses
Myrrh was known to act as a pain-reliever, which is why the Romans mixed it to the sour wine and offered it to Yeshua on the cross.[1]
Recent studies and medicinal research has discovered that Myrrh is anti-infectious, antiviral, anti-parasitic, hormone-like, anti-inflammatory, and anti-hyperthyroid. It soothes skin conditions and supports the immunity system.[2],[3]
Dr. Mohamed Rafi at Rutgers University discovered Myrrh to be anti-cancer and effective for prevention and treatment of breast and prostrate cancer, according to the Journal of Natural Products.[4]
Other uses include treating bronchitis, diarrhea, dysentery, hyperthyroidism, stretch marks and skin conditions, eczema, gingivitis, gum infections, asthma, athlete’s foot, thrush and vaginal thrush, ulcers, and viral hepatitis.[5],[6]
“Nature” magazine reported in an article entitled “Analgesic Effects of Myrrh,” that Myrrh promotes a feeling of security.[7] Many find just inhaling the fragrance lifts the spirit.
For more information please visit: http://HealWithEssentialOil.com. Rebecca Park Totilo is a bestselling author of 37 books including, “Heal With Essential Oil: Nature’s Medicine Chest” and “Heal With Oil: How to Use the Essential Oils of Ancient Scripture.”
[1] Dolara, P. “Analgesic Effects of Myrrh.” Nature. 4 January 1996.
[2] Essential Oils Desk Reference. Essential Science Publishing.
[3] Farres-Hall, Gill. The Aromatherapy Bible. Sterling Publishing. Page 314.
[4] Rutgers University professor and co-researcher, Mohamed M. Rafi, Ph.D., identified an anti-cancer compound in Myrrh and believed it could be developed into a potent drug for the prevention and treatment of breast and prostrate cancer. This information was published in the Journal of Natural Products on November 26, 2001.
[5] Essential Oils Desk Reference. Essential Science Publishing.
[6] Sibley, Veronica. Aromatherapy Solutions: Essential oils to lift the mind, body, and spirit.
[7] Dolara, P. “Analgesic Effects of Myrrh.” Nature. 4 January 1996.
Ancient Uses for Perfumes (essential oils)
For more information about therapeutic grade essential oils, please visit http://HealWithEssentialOil.com.
In ancient times, essential oils and other aromatics were used for religious rituals, as well as for the treatment of illness and other physical and spiritual needs. According to the Essential Oils Desk Reference compiled by Essence Science Publishing, “Records dating back to 4500 B.C. describes the use of balsamic substances with aromatic properties for religious rituals and medical applications. The translation of ancient papyrus found in the Temple of Edfu, located on the west bank of the Nile reveals medicinal formulas and perfume recipes used by the alchemist and high priest in blending aromatic substances for rituals performed in the temples and pyramids. As well, Hiero-glyphics on the walls of Egyptian temples depict the blend-ing of oils and describe hundreds of oil recipes. Within these writings tell of scented barks, resins of spices, and aromatic vinegars, wines and beers that were used in rituals, temples, for embalming and medicine. Thus, the Egyptians were credited as the first to discover the potential of fragrance and were considered masters in using essential oils and other aromatics in the embalming process. They created various aromatic blends for personal use, placing them in alabaster jars – a vessel specially carved and shaped for holding fragrant oils. In fact, when King Tut’s tomb was opened in 1922, 350 liters of oils were discovered in alabaster jars. Amazingly, because of the solidification of plant waxes sealing the opening of the jars, the liquefied oil was in perfect condition.
In the upper region of Egypt, a sect of Jews, called Essenes, were known for their healing arts and use of essential oils. Both Philo and Josephus writings indicated that at the period in which John the Baptist and Jesus were born, the Essenes were scattered over Palestine, numbering about four thousand souls. The Essenes or Therapeuts (used interchangeably) refer primarily to the art of healing which these devotees professed, as it was believed in those days that sanctity was closely allied to the exercise of this power, and that no cure of any sort could be imputed simply to natural causes. (Source: http://sacred-texts.com, http://bopsecrets.org)
The Holy Scriptures record over 1,035 references to aromatics, ointments, savors, fragrances, plants and incense-most implying essential oils. Twelve of the most highly-praised fragrances in the world mentioned in the Bible include: Frankincense, Myrrh, Spikenard, Hyssop, Cypress, Myrtle, Aloes, Sandalwood, Galbanum, Cinnamon, Cassia, and Onycha. Many were in the prescribed preparation of the Holy Anointing Oil and Holy Incense for Temple services, as well as for anointing and healing the sick. The people of the ancient world understood the importance of maintaining wellness and physical health, as well as the oils’ ability to enhance their spiritual state of worship, prayer, and for the purification from sin. King David alluded to this in Psalm 51:7 when he wrote, “Purge me with hyssop and I shall be clean: wash me, and I shall be whiter than snow.” While David’s Psalm may have been speaking of a “spiritual purification” from his own sin of adultery with Bathsheba, today we know that the chemical constituents of essential oils including hyssop are able to penetrate the cell wall and transport needed oxygen and nutrients to the cell nucleus. Most essential oils can be absorbed through the skin or inhaled into the lungs where they then make their way into the bloodstream. The sense of smell affects the limbic region of the brain, which controls emotions, memory and the hypothalamus, which regulates the pituitary, which in turn balances the entire hormonal system of the body.
Holy Smoke – Temple Incense and What It Represents (Hebrew acronym)
Just as the Holy Incense was to be burnt perpetually, we are to pray continually and be ready to pray at any time as needs arise,
“Rejoicing in hope; patient in tribulation; continuing instant in prayer” (Romans 12:12).
Burning the resins on hot coals is reminiscent of the fiery trials we face from time to time. When the testing of our faith becomes difficult we immediately cry toward Heaven for help. And, like the heat of the coals that release the aroma of the incense instantly, our prayers in times of need are instantly released. This is when Elohim (God) turns a bitter experience into something sweet.
Teshuvah or true repentance is the ability to restructure a new life out of the raw ingredients we are given to work with and transform it into a sweet fragrance pleasing to Him.
And Yahweh is there, expecting our prayer and ready to “meet with thee” (Exodus 30: 6). When He hears our prayer, He responds. He gets great joy when we seek Him out in fervent pray,
“Ointment and perfume (incense) rejoice the heart.” (Proverbs 27:9)
The Torah states that this is the most powerful form of offering – because it has the power of life and death.
In the Midrash (Tanchuma, Tetzaveh 14), the letters of the word Qetoret can be read as an acronym: q (Koof), j (Tet), r (Reysh) and a t (Tav). This acrostic starts with the letter q for vd,qo Qodesh, which means holiness and the letter represents the back of the head or last. j is for hr’h\j’ Tohorah which means purify and the letter j means, to surround. r is for ~x;r; Racham which means Mercy and the letter r means head or the highest. The final letter t is for hw”q.Ti Tikvah which means hope and the letter t means covenant, sign or cross. When you put it all together, it says:
Koof (Behind/back of the Head – last)
Tet (Surround)
Resh (Head or the highest)
Tav (Covenant, Sign, Cross)
He is the head of the body and it is his holiness that purifies us and surrounds us with His love. His mercy offers us hope and it is through His covenant on the cross that we can enter into His presence. Simply put, “Yahweh has got your back.”
Temple Incense: A Chip Off The Ole Block
When all the ingredients of the Holy Incense are mixed together they produce something that is very precious, pleasing and holy to Yahweh.
The priests of ancient Israel gathered the ingredients, which were crushed to a powder, weighed out, mixed together and melted down into a large block which was more easily transported.
“And thou shall make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.” (Exodus 30:36)
Each day the High Priest would chip off some of the solid block, crush it into fine powder and pour it over red hot coals to release the beautiful fragrant smoke.
Like that large block of incense, there is just so much to pray about that we cannot cover everything in one session.
In our own prayer time, all we can do is chip off a little each day and crush it to powder by getting down to the fine detail. By praying for specific events, individual people, their needs and well-being our prayers are refined, rather than praying in broad and meaningless statements. Seasoned with salt, our prayers are to be enduring, as a reminder of the perpetual covenant between God and Israel which He renews daily and confirms.
Should we see our lives on a “large” annual scale, or should we see them on a relatively “tiny” daily scale? The essence is to live each day to the fullest, paying attention to all the ingredients that go into making them up. This includes seeing the ingredients that don’t smell so good as an important part of life.
And then, when we get to Rosh Hashanah or Yom Kippur, we can look back on a year full of full days. By Yom Kippur, our Qetoret (incense) will already have been ground and our prayer life is refined with knowing how to pray when we enter the throne room.
To purchase a copy of Rebecca’s latest book, Qetoret: The Fragrance of Prayer, from which this excerpt was taken, please visit her website: http://HealWithOil.com. She also has pure resins and essential oils of the ingredients of the Holy (Exodus 30) Incense.
What is Galbanum in the Holy Incense (Temple Incense)?
For more information about the biblical fragrances, please visit my website http://RATW.org or http://HealWithOil.com.
Resembling a giant fennel plant, Galbanum (Ferula galbaniflua, member of the carrot family) was used in the ancient world as incense. Native to the Middle East and grown in the Mesopotamian area and West Asia, Galbanum had to be imported in biblical times. Today it is cultivated in Iran, Turkey, Lebanon and Afghanistan.
Galbanum, also called “Mother resin,” is discharged from the roots and lower trunk of this small wild plant. It is harvested by slitting its stem a few inches above the ground, allowing the milky substance to flow out and harden. Its balsamic tears are round, yellow to brownish-yellow, translucent, and not larger than a pea. It has been valued for its complex green, woody, balsam-like fragrance. At one time it was used in pharmaceuticals, but now it is mostly used as a food flavoring and as a perfume fixative. The Egyptians imported Galbanum resin in vast amounts, as it was a most treasured incense ingredient. In addition, Egypt used it for embalming and cosmetics.
The Jewish Talmud suggests that Galbanum, a bitter, earthy gum resin from an Asiatic plant was included in the Holy Incense because “Every communal fast that does not include the sinners of Israel is not a fast.” This was because the Temple incense included spices with beautiful fragrances, but was considered incomplete without a less-than-fragrant aromatic such as Galbanum. Described by some modern Bible commentators as having a pleasant smell, Philo praises Galbanum, comparing it to air and calling it sweet smelling and says its smoke drives away serpents.
This sharp, biting pungent resin could be equated with some of the unpleasant things we need to pray about. We are required to examine ourselves carefully as we meditate on the Holy Scriptures,
“Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Yeshua Ha Mashiach is in you, except ye be reprobates?” (II Corinthians 13:5)
A genuine self-examination can be a very unpleasant experience. The Jewish Talmud say, Chelbenah alludes to complete sinners. Like a Tziporen-fingernail, they are smooth and unblemished on the inside, and only darkened on the outside.
In Hebrew, Galbanum is Chelbenah. The Hebraic root is Cheleb, which means “the fat or the richest part” and Chalab, which means “milk.” Of the animal sacrifices in Scripture, the fat was reserved for God and burned as a soothing aroma to Him (Genesis 4:4, Leviticus 3:14-16).
In the Greek, Galbanum is simply a borrowing of the Hebrew word, so there is no chance of error in translation from Hebrew to Greek. It is mentioned in the Egyptian papyri and only once in the Old Testament as an ingredient of the sacred incense and once in the Apocrypha (Sirach 24:15).
Cinnamon Essential Oil
Cinnamon Essential Oil Cinnamomum zeylanicum, Cinnamon’s botanical name, comes from trees native to China and South East Asia. Its use is recorded in Chinese journals as early as 2700 B.C. During the middle ages, the Arabs that traded Cinnamon preserved their monopoly of the spice trade by claiming it was harvested from the nest of ferocious birds while under attack. Many believe Cinnamon attracts wealth and prosperity. Obtained from its bark or leaf, the reddish brown spicy oil warms the heart with its ability to help the melancholia and lift one’s spirit from depression caused by lethargy and lack of vitality. Cinnamon is revered for its antiseptic properties and is best known for the treatment of stomach ailments including a sluggish digestive system, flatulence and intestinal disorders. Medical research reveals Cinnamon can lower blood glucose and help with the metabolism in controlling diabetes. Some recent studies have shown that if you consume as little as ½ teaspoon of Cinnamon powder each day you may be able to reduce blood sugar, cholesterol and triglyceride levels by as much as 20%. Some believe it is a substance known as MHCP that causes Cinnamon to reignite the body’s fat cells to respond to insulin and this dramatically increases the removal of glucose. Other studies being conducted reveal new evidence that it acts as an anti-inflammatory agent, along with being an anti-oxidant agent, which can lower cholesterol, triglycerides and glucose as well as improve the functioning of insulin in the body. (Please note: Cinnamon essential is 70-80 times more potent than Cinnamon powder, see application for dilution rate.) While Cinnamon is used more extensively in cooking and flavoring of beverages because of its pleasant taste than in aromatherapy, it certainly has its place for combating viral and infectious diseases. In the book, Cinnamon and Cassia, by P. N. Ravindran, K. Nirmal Babu, M. Shylaja the authors stated: “The different investigations reveal that Cinnamon shows both immune system potentiating and inhibiting effects. Kaishi-ni-eppi-ichi tu, a Chinese herbal preparation containing Cinnamon as its main constituent, has been shown to exhibit antiviral action against the influenza A2 virus.” According to “The Journal of Agricultural and Food Chemistry,” Cinnamon essential oil makes an excellent mosquito repellent because of its high concentration of cinnamaldehyde, an active mosquito killing agent. Cinnamon blends well with Frankincense, Orange, Lemon, Rosemary, Lavender and Onycha (Benzoin). Plant Origin: China, Southeast Asia, India Medicinal Properties: Anti-microbial, anti-infectious, antibacterial (for large spectrum of infection), antiseptic, anti-inflammatory, antiviral, antifungal, anticoagulant, antidepressant, and emotional stimulant. Traditional Uses: Fungal infections (Candida), general tonic, and increases blood flow when previously restricted. Good for digestive system, calms spasms, high blood pressure, colitis, flatulence, diarrhea and nausea. It is known to ease muscular spasms and painful rheumatic joints, as well as general aches and pains. It also affects the libido and is known as an aphrodisiac. Several studies suggest that Cinnamon may have a regulatory effect on blood sugar, making it especially beneficial for people with type II diabetes. In some studies, Cinnamon has shown an amazing ability to stop medication-resistant yeast infections. In a study published by researchers at the U.S. Department of Agriculture in Maryland, Cinnamon reduced the proliferation of leukemia and lymphoma cancer cells. It has shown to have an anti-clotting effect on the blood. Application: Dilute 1 part essential oil with 4 parts carrier oil and apply one to two drops on location; diffuse; or massage. Cinnamon may be used in food or beverage as a dietary supplement. Capsule, 0 size. Caution: This oil may be a potent skin irritant (skin may turn red or burn)—be sure to dilute with carrier oil. Because of its high phenol content, it is best diluted (1 drop to 40 or 50 drops of a carrier oil, such as extra-virgin olive oil) before applying to the skin. If the mixture is too hot, apply additional diluting oil. Use extreme care as it may irritate the nasal membranes if inhaled directly from diffuser or bottle. Avoid during pregnancy.
For more information about how to use Cinnamon Essential Oil or other versatile oils, please purchase Rebecca’s latest book, Heal With Essential Oil: Nature’s Medicine Cabinet at http://www.healwithessentialoil.com/products/Heal-With-Essential-Oil%2C-Nature%27s-Medicine-Cabinet-%252d-Rebecca-Park-Totilo.html or http://HealWithEssentialOil.com. To learn about the biblical essential oils, please visit my other website http://HealWithOil.com.
Onycha in the Holy Incense (Bible – Temple Incense Series)
Mystery and debate surrounds what is known as Onycha. Some believe it to be of plant origin, while others believe it to be from the finger-like operculum, or the closing flap of certain snails. Rashi, a great Jewish scholar, believed Onycha to be a kind of root that grew from the ground. Some suggest it is extracted from a Styrax benzoin, a type of resin used in the Tabernacle for incense in ancient biblical times. The Encyclopedia of Bible Plants (F Nigel Hepper 1992) agrees that onycha is more likely to be a plant resin. Rabbi Gamaliel (whom the Apostle Paul studied under) believed it to be part of the plant species and said, “The balm of Onycha required for the incense exudes from the balsam trees.” The Jewish Talmud, whose Hebrew is of a later date than the scriptures, refers to the substance as tsiporen, which means fingernail and seems to be related to sh’chalim, meaning cress, a type of plant.
The Hebrew word for Onycha is tl,xev. Shecheleth and refers to a resin with a nail-like shine, claw or hoof. For this reason, others believe it is an aromatic from the operculum of a shell fish, i.e., the claw or nail of the strombus or wing-shell, a univalve common in the Red Sea (the same mussel from which the blue dye for the Tzitzits (fringes) was obtained). The Greek word from the Septuagint ‘onyx’ also adds confusion. Onyx is an agate with a fingernail like opacity that has for some reason been associated with a claw shaped shellfish.
Onycha, as a plant derivative is highly aromatic and is credited as having great medicinal properties which seems to be the most likely ingredient for the sacred incense when considering the healing effect prayer has.
Tzori alludes to the Torah which is a balm that brings healing to the entire body. Onycha was valued anciently for its ability to speed healing of wounds and to help prevent infection.
What is Stacte in the Holy Incense?
As the first ingredient of the Holy Incense, Nataph in Hebrew means “drop,” corresponding to “drops of water” (Job 36:27). The English translations use Stacte, from the Greek word meaning “an oozing substance,” referring to various viscous liquids including myrrh and labdanum (Rose of Sharon). Rabbi Gamaliel described it as “the sap that drips from the tapping of the wood of the Ketaf tree (Kerithot 6a). Rashi clarified, “Nataph is the same as Tzree (Balm), and since it is only drips (and is not drawn out), the drips from the Ketaf tree are called Nataph (drips). Interestingly, in the book of Jeremiah where Tzree is mentioned (Jeremiah 8:22, 46:11, 51:8), it was in concurrence with the root word Refah, meaning to heal. In other places in the Torah, Tzree (balm) is mentioned with spices that were carried by Ishmaelite traders in Genesis 37:25, and then in Genesis 43:11 as a gift from Jacob in the land of Canaan presented to Joseph, as the Prince of Egypt.
Gil Marks reported in his research concerning the Qetoret that, “some ancient sources indicate that Nataph and Tzree are not synonymous. Balm that exudes spontaneously (Nataph) was considered of the highest quality, as opposed to that produced through manmade incisions (Tzree); the latter acceptable for commercial purposes, while Nataph was specified in the Qetoret.”
Some commentators claim Stacte to be the same as Myrrh, and there is sufficient evidence that the Greek Stactae was a form of myrrh. The Septuagint’s mistake in translation could have been because both Nataph and Stactae mean “to drip” while myrrh was translated as מר, Mor, in the same chapter earlier in reference to the anointing oil. Almost all other commentators agree that the oozing matter comes from the balsam tree or one of the many types of storax trees– the sap being called “balm” in English.
Thousand years ago, in an oasis on the western shore of the Dead Sea numerous rare and special balsam trees sprouted from the terraces and hills of Engedi. The balsam oil from Engedi and Jericho was considered by the Greeks and Romans to be the finest in the world for its fragrance and as a medicinal salve. In fact, the city’s name, Jericho, derived from the root Rayach (fragrance), alluded to the ancient presence of balsam trees in the area.
As a close relative to myrrh, author Gil Marks writes, “Varieties of balsam grew wild throughout much of the land surrounding the Red Sea. The one that produces the superior resin is Commiphora opobalsamum, a 10- to 12-foot high tree with a deep brown bark and small trifoliate leaves. During the heat and humidity of the summer, the aromatic resin spontaneously oozes out in drops from cracks in the lower section of the trunk, a process fostered with manmade incisions. The whitish balm gradually turns gray and solid. The still fluid sap may be added to oil, which absorbs the intoxicating fragrance. Solidified balm may be pulverized and added to oil or mixed with other resins. Balm, although very expensive, constituted a significant component of life in ancient Israel.”
According to legend, balsam was originally brought to Israel from Arabia by the Queen of Sheba among her gifts to King Solomon. However, balm was already a prominent export from Canaan at the time of the Patriarchs in Genesis 37:25.
In 1996, the “Biblical Archaeology Review” reported that during the excavation of the ancient city of Gilead, they unearthed the remains of a building used for the manufacture of balsam essential oil. This oil known as the “Balm of Gilead” is noted in Jeremiah 8:22:
“Is there no balm in Gilead? Is there no physician there? Why then is there no healing for the wound of my people?”
This balm of Gilead was known for its miraculous healing of wounds. The production of this healing balm was so well guarded that archeologists found this inscription on the mosaic floor of an ancient ruin:
“Whoever reveals the secret of the village to the gentiles, the one whose eyes roam over the entire earth and sees what is concealed will uproot this person and his seed from the sun.”
Holy Incense
In the Torah we find the commandment concerning the Qetoret immediately following the Anointing Oil:
Yahweh said to Moses: Take for yourself spices - stacte, onycha, galbanum, [as well as other specified] spices, and pure frankincense - equal amounts of each. [Grind each spice separately and then] blend [them together as] a Qetoret [incense] compound, the work of a master perfumer, well-blended, free of all impurity, and holy. Pulverize a small portion of [the Qetoret daily] and place it [on the Golden Altar] before the [Ark of] Testimony in the Communion Tent where I commune with you. It shall have the highest degree of holiness for you [Kodesh Kadashim]. With regard to the Qetoret you are to make, do not duplicate its formula for your personal use. It must remain set aside for Yahweh. If a person makes it to enjoy its fragrance, he shall be cut off [spiritually] from his people (Exodus 30:34-38).
The Jewish Encyclopedia describes incense as “an aromatic substance which exhales perfume during combustion; the odor of spices and gums burned as an act of worship.”
Incense was burnt ceremonially on an altar before the mercy seat in the Tabernacle. This particular formula for Holy Incense was made only for the worship of the Lord and required certain rituals in preparation.
According to the Temple Institute, “The method, or recipe, for preparing the special incense offering from was a closely-guarded secret, passed down from generation to generation within the ranks of one particular family known as Avtinas.
In addition to the identity of the spices and the exact amounts and manner in which they are prepared, the clan protected another important secret of their trade: The identity of an herb known in Hebrew as ma’aleh ashan, literally “that which causes smoke to rise.” This herb has a quality which enabled the smoke from the incense to rise up to heaven in a straight column.” It was forbidden to make Holy Incense just for pleasure of the senses.
Yahweh gave strict instructions how it was to be used in Exodus 30:1, 6-9:
“And thou shalt make an altar to burn incense upon:…And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations. Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.”
In Exodus 30:34-38, Yahweh provided a recipe from which the incense was to be prepared:
“And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.”
In this passage of Scripture, we find specific instructions on what ingredients are to be used in preparing the Holy Incense, how it is to be compounded, and are warned against using it improperly or treating it common. It should be simple in fact, to duplicate. But in reality, it isn’t. After careful study of the names of each substance, the actual knowledge of what these ingredients are has been lost. Many different opinions, often contradictory ones have been set forth as to the identity of the ingredients in the Holy Incense. We will take a closer look and examine each one carefully.
According to the Torah, the Qetoret (Holy Incense) contained equal proportions of Nataph-Balsam/Stacte, Shechelet-Onycha, Chelbenah-Galbanum and Levonah Zakah-pure Frankincense.
While the Torah only mentions four main spices in the Holy Incense, it is recorded in the Sages of another seven, making a total of eleven spices according to the Oral Tradition. Rabbi Aryeh Kaplan gives a detailed explanation of how the extra seven are alluded to in the “terse language of the written Torah:”
“Since the Torah does not designate what they are, it seems obvious that the first mention of the word “spices” (after “take for yourself”) would denote two different spices, since the minimum number that the plural form “samim” can be is two.
Then we have the balsam, onycha and galbanum, bringing us to a total of five. The Torah then mentions samim again to tell us that in addition to these five there were another additional five. This doubles the amount, making a total of ten. If the second samim only denoted two, the Torah would have said, “Take for yourself spices – balsam, onycha…”
Since the Torah divides them, it means that they were not the same. Therefore, the first time the word samim is mentioned denotes two spices; the second time it denotes five. Therefore, from the two times that the word samim occurs, we learn that there were seven spices besides the four mentioned in the Torah, making a total of eleven (see Kaplan, Torah Anthology, Volume 9, pp. 311-312).”
The Mishnah tells us the Qetoret was made up of eleven spices: “There were seventy measures each of balsam, onycha, galbanum, and frankincense. There were sixteen measures each of myrrh, cassia, spikenard, and saffron. There were twelve measures of costus, three measures of aromatic bark, and nine measures of cinnamon.” In addition, other spices used to prepare the Qetoret included: nine kabin (quart) of Karshina lye which was used to rub the onycha with to make it more pleasant and three se’in and three kabin (quart) of Cyprus wine to soak the onycha in to make it more pungent. There was a fourth of a kab (cup) of Sodom salt, and a small quantity of smoke-producing herb. Jordan Amber, foam from the Jordan River was used to prevent the incense from sticking to the mortar and pestle. Rabbi Nathan of Babylon added, “If one omitted from or added to the original eleven spices, he was liable the death penalty.”
The Torah does include very explicit instructions in the manner in which the Qetoret (Holy Incense) is used; in fact, if misused the punishment is Karet, or spiritual excision.
The following excerpt was taken from “Qetoret: The Fragrance of Prayer” by Rebecca Park Totilo. To purchase a copy of her latest book, please visit her website http://RATW.org or http://HealWithOil.com. A free CD of an audio teaching on this topic is also included when purchased at her website.
Qetoret: The Fragrance of Prayer
The burning of the Qetoret (Holy Incense) was central to all of the ceremonies conducted in the Temple as key component required under the Law of Moses. As a closely-guarded secret passed down from generation to generation, this particular formula for Holy Incense was made only for the worship of the Lord and required certain rituals in preparation. In this exhaustive study, Rebecca identifies the spices used and the exact amounts and manner in which they were prepared and presented in ceremony. In Qetoret: The Fragrance of Prayer, you will learn the importance of “burning your Holy Incense before God” and the necessary ingredients for effectual prayer. Discover what each ingredient of the Qetoret (Holy Incense) symbolizes and how your prayer can be a sweet savour to our Heavenly Father and bring change to your current situation or circumstance.
Book Excerpt: Temple Service
The burning of the tr,joq. Qetoret (Holy Incense) was central to all of the ceremonies conducted in the Temple as a key component required under the Law of Moses. Situated near the Arabian Peninsula along the spice route, large amounts of incense could easily be imported, where Israelites were well acquainted with the use of incense in religious worship having coming from the land of Egypt.
When Moses received instruction to build the tabernacle he was told to include an altar on which his brother Aaron was to burn incense every morning and every evening throughout all of Israel’s generations. Each morning when the menorah was cleaned and each evening when the lamp was lit, a priest burned the Qetoret (Holy Incense) on the small Golden Altar in the center of the sanctuary (Exodus 30:8).
The altar of incense, upon which the priests burned the Holy Incense was made of shittim wood, overlaid with gold and had four horns upon its corner, similar to Canaanite altars found in Palestine.
Incense in a covered vessel called a Bazach was brought in by the Cohen and placed inside another spoon-like vessel called a Kaf then covered with a cloth. A second Cohen performed the Avodah of the Mahtah (the pan), which the priest carried in his hand.
Aaron carried the incense using a pan he offered for the sins of the people in Numbers 17:11-12. Both of Aaron’s sons had his own pan (Leviticus 10:1) as well as the insubordinate Levites who sacrificed incense on pans, which were used afterward to cover the altar of burnt offering of the Tabernacle (Numbers 17:4). Apparently, every priest had his own censer.
Using tongs or a golden censer, the priests removed hot coals from the altar of sacrifice and placed them upon the altar of incense twice daily, after which the incense would be sprinkled upon. The prominent position of the altar of incense in the Holy Place was directly before the veil of the tabernacle or Temple.
A special offering of incense was made on the Day of Atonement (Leviticus 16:12-13), in which the Cohen Gadol (High Priest) entered the Holy Place, carrying in his right hand the pan for the incense, filled with live coals, and in his left hand the spoon-like kaf, containing the incense. After placing both of these utensils on the floor, the High Priest took the incense from the kaf with the hollow of his hand, and heaped it upon the pan containing the coals (Leviticus 16:12).
The High Priest then placed blood from the sacrifice upon the four horns of the altar of incense, foreshadowing the time when Yeshua, our High Priest would offer his own life for the sins of all mankind. Then the High Priest entered the Holy of Holies, where he burned incense in a gold censer, just as our Messiah is in the presence of Yahweh on His throne in Heaven (Hebrew 9:6-15).
The Rabbis teach that the incense that was com-pounded weighed: 368 maneh [measures] – 365 of these corresponded to the number of days in the solar year, one measure a day, half in the morning and half towards evening. Once a year, a new batch was prepared, allowing for one maneh (approximately five pounds) to be burnt twice daily, once as part of the Shacharit (morning) service and once as part of the Mincha / Musaf (afternoon) service. Three manot were reserved for Yom Kippur. Any amount leftover after Yom Kippur, the amount used being dependent on the size of each High Priest’s hand (Leviticus 16:12), was added to the next year’s batch. Every 70 years or so, enough excess accumulated to require only half the amount of Qetoret be prepared.
The other three measures were those that the Cohen Gadol or High Priest would bring into the Holy of Holies as a double handful on Yom Kippur. He would replace them in the mortar on the eve of Yom Kippur and regrind them thoroughly to make the Qetoret compound extra fine.
In addition to the daily burning of incense, incense was added to sacrifices, such as the meat and flour offerings. The incense offering was omitted only in two cases – with the sin offering of the poor (Leviticus 5:11-13) and with the meat offering of the lepers (Leviticus 14:10, 20).
Like the cloudy pillar from which Yahweh spoke to the children of Israel during the Exodus, the burning incense rose in a pillar of smoke before the ark from which Yahweh communed with the priest.
For more information, visit http://www.RATW.org or http://HealWithOil.com.
Temple Service – High Priest & Burning Holy Incense (Qetoret)
The burning of the Qetoret (Holy Incense) was central to all of the ceremonies conducted in the Temple as key component required under the Law of Moses. Situated near the Arabian Peninsula along the spice route, large amounts of incense could easily be imported, where Israelites were well acquainted with the use of incense in religious worship having coming from the land of Egypt.
When Moses received instruction to build the tabernacle he was told to include an altar on which his brother Aaron was to burn incense every morning and every evening throughout all of Israel’s generations. Each morning when the menorah was cleaned and each evening when the lamp was lit, a priest burned the Qetoret (Holy Incense) on the small Golden Altar in the center of the sanctuary (Exodus 30:8).
The altar of incense, upon which the priests burned the Holy Incense was made of shittim wood, overlaid with gold and had four horns upon its corner, similar to Canaanite altars found in Palestine.
Incense was offered in a pan called mahtah, which the priest carried in his hand. Aaron carried the incense using a pan he offered for the sins of the people in Numbers 17:11-12. Both of Aaron’s sons had his own pan (Leviticus 10:1) as well as the insubordinate Levites who sacrificed incense on pans, which were used afterward to cover the altar of burnt offering of the Tabernacle (Numbers 17:4). Apparently, every priest had his own censer.
Using tongs or a golden censer, the priests removed hot coals from the altar of sacrifice and placed them upon the altar of incense twice daily, after which the incense would be sprinkled upon. The prominent position of the altar of incense in the Holy Place was directly before the veil of the tabernacle or Temple.
A special offering of incense was made on the Day of Atonement (Leviticus 16:12-13), in which the Cohen Gadol (High Priest) entered the Holy Place, carrying in his right hand the pan for the incense, filled with live coals, and in his left hand a spoon-like vessel, called kaf, containing the incense. After placing both of these utensils on the floor, the High Priest took the incense from the kaf with the hollow of his hand, and heaped it upon the pan containing the coals (Leviticus 16:12).
The High Priest then placed blood from the sacrifice upon the four horns of the altar of incense, foreshadowing the time when Yeshua, our High Priest would offer his own life for the sins of all mankind. Then the High Priest entered the Holy of Holies, where he burned incense in a gold censer, just as our Messiah is in the presence of Yahweh on His throne in Heaven (Hebrew 9:6-15).
The Rabbis teach that the incense that was com-pounded weighed: 368 maneh [measures] – 365 of these corresponded to the number of days in the solar year, one measure a day, half in the morning and half towards evening. Once a year, a new batch was prepared, allowing for one maneh (approximately five pounds) to be burnt every day (half in the morning, half in the evening) and three manot reserved for Yom Kippur. Any amount leftover after Yom Kippur, the amount used being dependent on the size of each High Priest’s hand (Leviticus 16:12), was added to the next year’s batch. Every 70 years or so, enough excess accumulated to require only half the amount of Qetoret be prepared.
The other three measures were those that the Cohen Gadol or High Priest would bring into the Holy of Holies as a double handful on Yom Kippur. He would replace them in the mortar on the eve of Yom Kippur and regrind them thoroughly to make the Qetoret compound extra fine.
In addition to the daily burning of incense, incense was added to sacrifices, such as the meat and flour offerings. The incense offering was omitted only in two cases – with the sin offering of the poor (Leviticus 5:11-13) and with the meat offering of the lepers (Leviticus 14:10, 20).
Like the cloudy pillar from which Yahweh spoke to the children of Israel during the Exodus, the burning incense rose in a pillar of smoke before the ark from which Yahweh communed with the priest.
As it was then, so it is today. God can only be approached through prayer, with a sincere heart of thanksgiving and worship. Prayer, like incense is the power to pierce through the darkness of hopelessness and take us into the very presence of God.
From the altar of sacrifice, our savior who suffered and offered himself as the perfect sacrifice did so willingly, so we could have accessed to the Father. The altar where the incense was burnt, located before the mercy seat, represents Yahweh’s throne and our High Priest, Yeshua Ha Mashiach, who has access because of the rent veil (Matthew 27:31), continues to make intercession on our behalf before the Father.
Allow the coals of the Ruach Ha Kodesh (Holy Spirit) to burn away the dross and sin that hinders communion with God. He will reveal those things we should pray and what we should ask, according to His will.
Like this:
Aromatherapy: Essential Oils For Romance In Your Marriage
by Penny Barker
Aromatherapy consists of using different aromas to affect a person’s mood or behaviour. In the practice of aromatherapy, each essential oil is believed to possess unique specific properties that positively affect different areas of a person’s life. Some are used to soothe physical ailments, while others can increase concentration, stamina or energy, and possibly jumpstart your libido. The use of aromatherapy essential oils in sexual practices and rituals has been around for centuries and spans many cultures. It is said that the famous seductress Cleopatra indulged in the practice of aromatherapy, using the intoxicating scents of cinnamon, cardamom and rose to bewitch and entice Marc Antony.
How to Use Aromatherapy Essential Oils
There are many ways to incorporate the benefits of aromatherapy into everyday life, and various methods of using essential oils. They can be applied to the skin, but must first be diluted with a carrier oil as they are too powerful in their undiluted form. You may prefer to inhale the oil scent by placing a few drops on a clean cloth or tissue and putting it near your nose, or you can use steam inhalation. It is also possible to put a few drops of oil diluted with a carrier oil in your bathwater. Just add your preferred scent to one ounce of carrier oil and mix well into the warm water. Aromatherapy essential oils can be added to lotions, massage oils, and shower products to help revitalize your mind and body, all the while providing you with a very sensual experience.
Carrier oils
Aromatherapy essential oils must be “carried” onto the skin by carrier oils as they are too concentrated to be applied directly on the skin. Carrier oils are also known as base oils or vegetable oils. Some popular carrier oils include sweet almond, grapeseed, jojoba, sunflower, avocado, and olive oil.
Scents to Raise the Libido
The use of aromatherapy essential oils can enhance almost any mood. A person’s sense of smell is tied to the area of emotion and memory in the brain; consequently, a particular pleasing scent can recreate wonderful feelings associated with a pleasurable past experience. Spicy scents can definitely make an individual feel energized, while light floral scents can put you in a sensual and relaxed mood. The aromatherapy essential oils can be placed in a diffuser to create a seductive atmosphere in the room, used to perform a sensuous massage or blended in a warm bubble bath for two! There are hundreds of scents used in the practice of aromatherapy. Here are a few essential oils known to produce positive results in the area of love and sexual relations:
Rose – A deeply floral scent that is relaxing and known to promote compassion, love and sensuality.
Vanilla – A subtly sweet aroma that induces feelings of security, compassion and love.
Jasmine – A comforting scent that is warm and floral. Indian women use it in their hair to entice their husbands into love-making.
Ginger – A woody aroma that provides feelings of warmth when used in a massage, and is known to increase endurance. Many brides of South Asia use this oil in creams on their wedding day.
Clove – A spicy, rich and penetrating scent with warming properties which is intoxicating to the senses.
Ylang Ylang – A very powerful scent, originally from China, which can be very enticing when mixed with other oils such as clary sage or geranium. Its floral and exotic odor can enhance stimulation.
Bergamot - A sweet and spicy aroma that produces intense refreshing effects.
Cedarwood – An intensely woody aroma that has soothing and strengthening properties that promotes inner strength and confidence.
Originally published on SearchWarp.com for Penny Barker Tuesday, November 06, 2007
Article Source: Aromatherapy: Essential Oils to Jumpstart your Libido
Why is the Qetoret (Incense) in the Bible Considered Holy?
For more information about the holy biblical fragrances, please visit http://HealWithOil.com.
Incense is a fragrant smoke obtained from burning resins. It was burnt ceremonially on an altar before the mercy seat in the Tabernacle. God said it was holy and should be burnt day and night for all of Israel’s generations. Why was it holy? What was its significance? And does it have any implications for Believers today?
When Moses received instruction to build the tabernacle he was told to include an altar on which his brother Aaron was to burn incense every morning and every evening throughout all of Israel’s generations,
“And thou shalt make an altar to burn incense upon:…. …And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations. Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.” (Exodus 30:1, 6 -9).
God provided a recipe from which the incense was to be manufactured, “And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.” (Exodus 30:34-38).
Incense is symbolic of the Prayers of the Saints. God said the incense was holy. David likened his prayer to incense, “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.” (Psalm 141:2). The incense was holy because it represented the prayers of the saints, “And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours (incense), which are the prayers of saints.” (Revelation 5:8).
The altar on which the incense was to be burnt was located before the mercy seat, which represented God’s throne. It was separated from the congregation by a veil through which only the high priest had access. Once a year he entered the ‘holiest of all’ with blood to offer for the sins of the congregation. This ceremony foreshadowed the time when Yeshua the high priest of the New Testament, offered his own life for the sins of all mankind and entered the presence of God the Father on His throne in heaven (Hebrews 9:6-15).
At the precise moment Yeshua died the veil in the temple was miraculously torn in two (Matthew 27:51) signifying a major event had taken place. It meant that those whom God called through Christ, could now have direct access to the Father.
Effectively, in prayer, they could now come before the very throne of God, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,” (Hebrews 4:16). Just as the priesthood in ancient Israel were given a recipe from which to manufacture their incense so have their spiritual counterparts in this age been provided with a recipe for their prayer. It was provided by non-other than our high priest, Yeshua, “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” (Matthew 6:9-15).
This provides a structure on which to build a prayer covering the things that are important and pleasing to God. The formula for prayer was not a mantra to be vainly repeated as many do (Matthew 6:7), but an outline of subjects to be considered (weighed and measured), expounded and discussed in person with God the Father with whom we have direct access. Not as if talking to a God hidden behind a veil, but face to face with a loving Father who is deeply concerned for our wellbeing and future. It is a structure to which can be added certain aspects represented by the ingredients of the incense to provide a well-balanced relationship with God through prayer.
Spikenard Essential Oil Puts Insomnia To Bed
The other night I fell asleep like I normally do and about ten minutes later the phone rang and that’s all it took to make me one of the 64 million other Americans staring at the ceiling. Frustrated with my tossing and turning, my wife suggested I go to our website and find what essential oil is good for insomnia.
I found Spikenard essential oil helps promote sleep. So I broke out the Spikenard and tapped out a couple of drops into my hand and rubbed some on the bottom of my feet and before long I was cutting some serious Zzzz’s. As I drifted off to sleep, the thought occurred to me, “How many others have this problem, but don’t know about this wonderful natural sleep aid?”
I never had a problem getting to sleep before and never gave much thought to the problem of Insomnia. I knew to avoid caffeinated drinks late in the day, so I made it a rule not to drink any after 4:00. After doing a little research on the topic, I find out that’s only part of the problem. Fear, stress and anxiety are big contributors to those not able to get a good nights sleep. With today’s economy I’m sure the number is increasing.
Insomnia is defined by the experts as: the inability to get to or stay asleep and the result of the lack of quality or quantity of sleep. Which makes for a not-so-good next day. Most sleeplessness occurs in the early part of the night. Sleeplessness which occurs later in the night or just before normal time of waking up, could be caused by depression.
According to Lexicon-Biology.com; Melatonin is a molecule manufactured by a gland of the brain that functions as a hormone. It influences the sleep-wake cycle by acting according to the day-night alternation. Children rarely have problems with insomnia because their bodies produce a sufficient amount of this hormone to keep them asleep. Now us older folk our bodies do not produce the same levels of melatonin as when we were younger. It just happens that Spikenard essential helps with that problem.
Spikenard oil, is pale yellow in color with a medium viscosity and has an earthy warm aroma. It is an aromatic herb with rhizome root which is ground into a powder and then steam distilled to extract the precious oil. The technical name for Spikenard is Nardostachys jatamansi and is of the Valerianaceae botanical family. Originally from the Himalayan Mountains of India it expanded into China and Japan . Incense traders traversed thousands of miles through the holy land, Egypt and far into the Roman Empire .
One of the main reasons for Spikenard’s popularity is its high concentration of Sesquiterpenes. Oils that are high in Sesquiterpenes work down at the sub-cellular level, which affects the membrane fluidity and allows oxygen transfer. It also can access the DNA in the cell which can erase information in the memory of the cell. This is an important step to setting the stage for reprogramming the cell’s DNA to its original intent.
So when that insomnia keeps you up let Spikenard put it to bed.
If you would like more information about therapeutic grade essential oils, please visit my website http://HealWithOil.com.
Spikenard Essential Oil
Spikenard comes from a very rare plant that is usually blended with olive oil for anointing acts of consecration, dedication, and worship. The Greek word for “Spikenard” means “genuine or pure.”
There are three accounts in the Scriptures of Yeshua being anointed with Spikenard, found in Luke 7:36-38, Mark 14:3 and in John 12:1-3.[1]
Pure Spikenard is a very costly spice and the word “nard,” used in the King James Version, is from the Hebrew word nard meaning “light.” The Scriptures describe Yeshua in Mark 9:3, when He was transfigured and His whiteness was beyond any earthly whiteness.[2]
Those desiring to become the spotless Bride of Messiah must walk in purity and light, burying sins at the stake. With His life broken, He doesn’t leave believers alone to “waste away.” Instead, the oil, symbolic of the inner working of the Ruach HaKodesh, has been poured out, so believers can live a life that is rich with a sweet, heavenly fragrance. Song of Solomon 1:12 says, “While the king sitteth at his table, my spikenard sendeth forth the smell thereof.”
The King is sitting, symbolic of His finished work at the cross. He invites His Bride to come and join Him for a feast at His table. Here is a picture of the Bride and her fragrance is emanating out of her spirit in worship to the King’s provision. It is a heavenly fragrance all should possess.
Solomon’s prophecy was fulfilled a thousand years later in John 12:3, where the Bible tells how Spikenard was used to anoint Yeshua, the pure and spotless Lamb, just days before His death and burial: “Then took Mary 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 odour of the ointment.”
Some of the disciples were very indignant with the “waste” of costly oil, as it may have cost this woman as much as a whole year’s wages. But Yeshua rebuked them and said she had done a good work, preparing Him for His death. And her deed would be remembered wherever the Gospel would be preached.
Therapeutic/Medicinal Uses
Spikenard is known to be antibacterial, antifungal, anti-inflammatory, a deodorant, and a skin tonic. It aids in Candida, insomnia, menstrual difficulties, migraines, nausea, rashes, and scar tissues. Spikenard is 93% sesquiterpenes in content, and can erase incorrect information in the DNA or cellular memory.[3]
Dr. Dietrich Gumbel has reported Spikenard being helpful with the heart and circulatory system.[4] It is very relaxing and acts as a natural sedative.
[1] “The Life of Jesus Christ” Collectors Edition, Disc 1. Courtesy of Diamond Entertainment, copyrighted.
[2] Totilo, Rebecca Park. The Hebrew Wedding Customs. 2005.
[3] Essential Oils Desk Reference. Essential Science Publishing. Page 72.
[4] Dietrich Gumbel, Ph.D.
For more information about the biblical essential oils, please visit Rebecca’s website http://HealWithOil.com.
The Scent of Smell
Smelling the fragrance of a rose can bring healing and elevate one’s mood. Even when the scent is too faint to notice healing is taking place. The sense of smell facilitated through the olfactory nerve invites the fragrance into certain regions of the brain, enabling the body to process them naturally.
Just inhaling a fragrance will bring healing to the body because with pure therapeutic essential oils the molecules are small enough to bypass the blood-brain barrier and reach down at the cellular level to bring healing.[1] Regular inhalation of essential oils stimulates the limbic region of the brain and encourages the natural release of the human growth hormone (HGH). [2]
With 1,000 sensors in the nose, it can identify 10,000 scents.[3] And because the nose is wired differently that the other four senses, it carries molecules directly into the emotional center of the brain where traumatic memories are stored. Essential oils are a vehicle by which repressed emotions can be released.[4]
The Hebrew word for “smell” is reyach, and this shares the same root word for “spirit,” which is ruach. Yahweh was moved to compassion through the sense of smell as in the account of Noah’s offering after the flood: “And Noah builded an altar unto the LORD… and offered burnt offerings… and the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake” (Genesis 8:20-21).
[1] Stewart, David, Ph.D., D.N.M. The Chemistry of Essential Oils Made Simple: God’s love manifest in molecules. Care Publications. 2005.
[2] Ledoux, Dr. Joseph. New York Medical University.
[3] Cromie, William. “Researchers Sniff Out Secrets of Smell.” Harvard University Gazette.
[4] Stewart, David, Ph.D., D.N.M. Healing Oils of the Bible. Care Publications. 2003. Page 32-33.
For more information, please visit Rebecca’s website http://HealWithOil.com.
Rose of Sharon Essential Oil
In ancient times, the Cistus Ladanifer, also known as the “rock rose,” was believed to be the Rose of Sharon. As goats and sheep roamed through the brush, this flower became entangled in their coats. While caring for their sheep, the shepherds would collect it from their wool and rub the resin on their cuts and wounds to soothe them.
This multi-petal flower is found in the fertile plain called Sharon between Jaffa and Mount Carmel in Israel. It has a honey scent from an aromatic gum that exudes from the plant.
The Hebrew word sharon means “meadow-saffron, crocus, and rose (place of pasture).” It is a derivative for Sarai, which means “princess.”
Think of how the thornless Rose of Sharon beautifully mirrors Yeshua’s tender love, as spoken of in Song of Solomon 2:1: “I am the rose of Sharon, and the lily of the valleys.” The Scriptures tell believers that they are the sheep of His pasture and feed among the lilies.
Therapeutic/Medicinal Uses
Rose of Sharon has been studied for its therapeutic effect on cell regeneration according to Dr. David Stewart, author of “Healing Oils of the Bible.”[1]
Rose of Sharon has been used for bronchitis, respiratory infections, urinary tract infections, wounds, and wrinkles. It is also known to be anti-infectious, antiviral, and antibacterial. Rose of Sharon helps to reduce inflammation and acts as a powerful anti-hemorrhaging agent. The Essential Oils Desk Reference reports that it also helps strengthen the immune system.[2]
Rose of Sharon helps to quiet the nerves and elevate the emotions during prayer. Studies revealed that people taking antidepressant drugs found this oil to be mood-elevating by rubbing it on their bodies or just inhaling it.[3]
[1] Stewart, David, Ph.D., D.N.M. Healing Oils of the Bible. Care Publications. 2003. Page 218.
[2] Essential Oils Desk Reference. Essential Science Publishing.
[3] Higley, Alan and Conni. Reference Guide to Essential Oils. Abundant Health.
For more information about the Biblical Essential Oils, please visit Rebecca’s website at http://HealWithOil.com.
