The Incense Bible

The Incense Bible
Plant Scents That Transcend

World Culture, Medicine,
and Spirituality
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The Incense Bible
Plant Scents That Transcend
World Culture, Medicine,
and Spirituality
Kerry Hughes, MSc

First published 2007 by The Haworth Press, Inc.
This edition published 2014 by Routledge

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Cover design by Marylouise E. Doyle.
Library of Congress Cataloging-in-Publication Data
Hughes, Kerry.
The incense bible : plant scents that transcend world culture, medicine, and spirituality / Kerry
Hughes.
p. cm.
Includes bibliographical references.
ISBN: 978-0-7890-2169-4 (hard : alk. paper)
ISBN: 978-0-7890-2170-0 (soft : alk. paper)
1. Incense. I. Title.
GT3031.H84 2007
585'.4—dc22
2006034708
ISBN 978- 1-315-86478 -5 (eISBN)

In precious memory of Chief Phil Crazybull, 1949-2006. I will take
the time to light the white sage in your honor, and with gratitude for
your teachings. May your teachings live on and reach the children
of the world. Mitakuye Oyasin.
Dedicated to my mom and dad, Ethel and Gary Hughes, and my

grandmother, Mary Howorth, for all their love and support through
the years. Blessings to my brother and sister, Owen and Holly.
ABOUT THE AUTHOR
Kerry Hughes, MSc, is an ethnobotanist who specializes in product

development, plant commercialization, agricultural development, and
medical writing for the natural products industry. She is the founder
of EthnoPharm Consulting and the EthnoPharm Botanical Data-
base™ and has worked with natural product companies throughout
the United States and in South America, Europe, and Asia, involving
the development of plant products for the functional food, dietary
supplement, specialty food, and cosmetic markets. She writes and
speaks frequently on the subject of botanicals, their use in medicine
and science, and the development of botanical products from indige-
nous cultures, and is co-author of Botanical Medicines: The Desk
Reference for Major Herbal Supplements, Second Edition (Haworth).
CONTENTS
Preface xi
Acknowledgments xiii
Chapter 1. The Most Spiritual Use of Plants 1
A Worldwide Ritual 1
Honoring the Divinity in Nature 4
Unification of Mind, Body, and Spirit 6
What Is Incense? 8
A Quick Tour of Incense History 11
Is Incense Safe? 12
Types of Raw Incense 14
How Can I Use Incense? 14
Chapter 2. The Sacred Sense 17
Scent Through Time 19
Scents in Ancient and Classical Times 20
Christianity and the Odor of Sanctity 21
The “Olfactory Revolution” 22
The Essence of Cultural, Class, and Gender Differences 27
Seduction and Scents 29
Scents in Non-Western Cultures 32
Synthetic versus Natural Scents 34
How the Sense of Smell Works 38
The Link Between Taste and Scent 40
Scent and Memory 42
Scent As a Direct Path to the Soul 44
Perfume and Fragrance Allergies and Sensitivities 45
Essential Oils and Flower Essences for Healing 47
Incense for Keeping Time 50
The Divinity of Scents 53
Chapter 3. The Pervasiveness of Incense 57
The Early Incense Trail in Egyptian, Greek,
and Roman Times 57
Arabian Secrets 60
India’s Bridges to Inner Awareness 62
Following the Buddhist Path to China 65
Israel: Incense Arising from the Holy Land 76
The Catholic Church and Christianity 78
North America: The New World’s Indigenous Incense
Traditions 83
Europe: The Old World of Incense 86
From the High Andes to Deep in the Rainforest:
Incense Use in South America 88
Africa: The Origin of Man and Incense? 91
Chapter 4. Types of Raw Incense 93

Agarwood (Aloeswood/Jinkoh/Eaglewood):
Promoting the Soul’s Development to Its Highest Levels 93
Balsam of Peru/Balsam of Tolu: Two Soothing Incenses
with Similar Names 100
Benzoin: A Sweet, Fast-Burning Fragrance 102
Camphor: Cool and Camphorous 106
Cedar: Helping You to Find Your Vision 108
Copal: Latin American Food of the Gods 111
Dragon’s Blood: Smoke from the Dragon 115
Eucalyptus: Beats the Toxins Out of You 118
Frankincense: The Choice Incense 119
Mugwort and Moxa: Protection and Medicine Worldwide 124
Myrrh: The Female Quality of Incense 128
Sandalwood: Sweet Sensuousness 131
Sweetgrass: A Braid to Attract Good Spirits 134
Vetiver: A Cool Relaxing Scent 137
White Sage: Big Medicine 138
Chapter 5. Bringing It Home 143

Making Incense 143
Forms of Incense 145
Some Incense Materials and Symbols 150
Chapter 6. Nature’s Divinity Awaits 157

Different Uses of Incense 158
Becoming More Alive 177
Appendix A. Resource Directory 179
Appendix B. Selected Experts 181
References 183
Index 193
Preface
Preface
This book is intended to represent “multiple dips in the pond” of

incense. The size of the pond from which the topic and practice of in-
cense spans is not a small pond, but rather, is worldwide. It is my
hope, that in dipping into this pond, your senses will be reignited. The
sense of smell is only one potential key to the opening of our aware-
ness to the grandeur of the world. Others offered by The Incense Bible
include a glimpse at the amazing world of plants and their relation-
ships to human beings, the development of spirituality, and an appre-
ciation of the cultures that make up the world.
It is important to note, as we begin our journey into the world of in-
cense, that this book is intended to focus on authentic natural incense,
not the synthetic fragrance-dipped incense to which most of us are ac-
customed. Integral in this discussion of the relevance of incense to
our lives is the importance of the sense of smell, which is addressed in
Chapter 2. Why has the sense of smell been so abandoned? Perhaps
in an age when more and more people are questioning their purpose in
life and connection to the divine, it is timely that this sense, some-
times called the most sacred of our senses, is beginning to get some
credence. In fact, as I was writing this book, the Nobel Peace Prize in
Physiology or Medicine (2004) was awarded to researchers of the
sense of smell. Richard Axel, of Columbia University in New York,
and Linda Buck, of the Fred Hutchinson Cancer Research Center in
Seattle won the prize by describing the genes that give us our sense of
smell.
Another important note for the readers of this book is that this book
is not intended to favor any particular religion, spirituality, or ritual.
Rather, the book includes a glimpse of some of those beliefs and ritu-
als that I was lucky enough to learn something about in my research
of this incredibly broad and important topic. We, as human beings,
have followed the scent of incense through the ages, and across the
globe for many reasons. In many cases it is possible to see how the
The Incense Bible

© 2007 by The Haworth Press, Inc. All rights reserved.
doi:10.1300/5820_a xi
xii THE INCENSE BIBLE
use of certain types of incense was borrowed from one culture or type
of religion and used in another, and in other cases it is clear that the
use of incense coevolved on its own independently. The use of in-
cense is an ancient practice, one that reaches further back than the
written history of man and woman, with meaning in people’s lives
still today.
The Incense Bible includes a look at specific types of incense-pro-
ducing plants (Chapter 4). However, many others were not included.
It is my hope that the discussion of the plants included increases the
general awareness of authentic incense and the plants that produce it,
the efforts made in its sustainable production, and the sustainable in-
come-generation opportunities available among rural and indigenous
peoples.
Last, I hope that you, the reader, can take something home from
your glimpse into the world of incense. I hope that the incense is able
to furl around your senses and awaken them, and leave you feeling
appreciative, fulfilled, and connected by this gift that the plants have
given us.
Acknowledgments
I would like to thank the many teachers in the world who are teach-
ing us how to take care of the earth and one another. Many thanks to
all those who have shared their incense knowledge with me, includ-
ing Chief Phil Crazybull, Rufino Paxi, Heng Sure, Steve Stuckey, Fa-
ther Thomas Scirghi, Connie Grauds, Dr. Ira, Krisa Fredrickson, and
Reimar Bruening. A special acknowledgement to Krisa Fredrickson,
who has generously shared her library with me. A wish of success for
Rufino Paxi, from the Amuta tradition (Bolivia), whose life’s work is
traveling village to village to teach the Old Ways. A special blessing
to the life work of Mestres Acordeon, Suelly, and Rã.
The Incense Bible

doi:10.1300/5820_b xiii
Chapter 1
The Most Spiritual

The Most Use
Spiritual Use of Plants
of Plants
Incense is not for humans; it is food for the gods.
Mohan Rai, Kirati shaman and shamanism mediator

from Müller-Ebeling et al., 2000
With the morning star guiding their way, the caravan plodded
along, cutting a winding trail into the blank canvas of sand. Tassels
shook and hooves knocked in the otherwise silent desert. The heat of
the day was just hours away, and with it came the danger of transport-
ing the valuable cargo along the trade routes. Battles were fought and
people died for this most ancient of plant products—incense.
How is it that something with such a long and rich history, that is
present in almost every major religion, can go almost completely un-
noticed and undiscussed? Explore the far corners of the world, and in-
cense use is sure to be there. From the Catholic priest swinging in-
cense-filled censers down the aisles of a church in Rome, to the
billows of incense smoke that cloud and curl around the Buddha
icons in a Buddhist temple in Thailand, to cedar and sweetgrass
smoke that fills a Native American sweat lodge in South Dakota—we
have been using incense to connect to divinity in almost every culture
and class of society for as long as we can look back in time (see Pho-
tos 1.1, 1.2, and 1.3).
A WORLDWIDE RITUAL
I believe that incense may be the most spiritual way we use plants
across cultures. Almost every major world religion and many smaller,
tribal spiritualities light plant parts in worship to seek greater connec-
The Incense Bible
doi:10.1300/5820_01 1
2 THE INCENSE BIBLE
PHOTO 1.1. A censer, also called a thurible, with frankincense and myrrh resin
incense smoldering, as used in a Catholic church.
PHOTO 1.2. Author Kerry Hughes at a Buddhist temple in Thailand with incense
offering.
The Most Spiritual Use of Plants 3
PHOTO 1.3. Flat cedar and sage in an abalone shell.
tion to the divine. Even outside of “religious” use, many people light
incense sticks in the home just for the sweet smell and the ability it
has to transform space. We may not remember why we started doing
it, but unconsciously we know the strength of this ritual.
This book will take you on a tour of the many aspects of incense
use, and hope to answer questions about why we do it, where we do it,
what greater meanings it assumes, and how can you best use it at
home. Incense use is a very broad subject due to its pervasiveness in
many cultures, and for this reason this book is not intended to be a
comprehensive analysis or account of its use—it is merely multiple
dips in the pond.
I expect this book will also run into trouble and question in many
of your minds, as spirituality is a deeply personal and controversial
topic. This book favors no religion or spiritual practice over another,
and the examples that are given are simply those that I have been for-
tunate enough to find material on, observe, or learn something about.
I am no master in this realm, and it is only my deep love for plants and
my personal connection with nature and divinity that has driven me to
write on these subjects. As an ethnobotanist, I have been fortunate to
have had experiences traveling to many areas of the world to learn the
ways different cultures and people interact with plants. Although I
had never studied incense use formally before writing this book, I al-
4 THE INCENSE BIBLE
ways used incense at home and I always collected incenses for my

own personal curiosity and use when visiting plant markets in various
corners of the globe. I have found these collected incenses to be the
greatest reminders of the beautiful lands far away and cultures I have
encountered.
I have also felt that incense use is one of the most beautiful and
spiritual uses of plants throughout history and still today. Having my
deep love of plants, I have often mused how there really couldn’t be a
more symbolic way to honor the divine as to offer fragrant plants. I
have also wondered how others view incense, and have included in-
terviews with various spiritual leaders in this book. Though the rea-
sons for using incense vary considerably throughout different reli-
gions and areas of the world, I have found many repeating themes and
will discuss them in this book. For me, it seems to be a good way for
people to develop a greater connection and respect for nature as they
honor divinity through incense, and gain a greater appreciation for
what nature has given us.
HONORING THE DIVINITY IN NATURE
With the emerging trends of the lifestyles of health and sus-

tainability, of which 30 percent of the population is said to follow, it
seems apparent that many people are walking around this life looking
for “connection.” They may not be able to articulate what it is they
seek, and often this desire is misplaced in overindulgence in material-
ism, food, alcohol, smoking, or drugs, among other things. As our
lives become faster and more surrounded by the urban landscape, it is
becoming harder for people to take the time to find out what that de-
sire for connection is all about. Our connection with divinity and na-
ture is not a luxury, and not something that should take a lot of money
to cultivate. Our desire for connection is a natural part of who we are
as humans, and without it we become unhealthy, diseased, and even
perverted. Heng Sure, PhD a Buddhist monk from Berkeley, Califor-
nia, explains that the Buddha’s description of the world is related to
his experience in meditation, “It [meditation] survived because when
other people meditated the way he did, they experienced the same
thing—and that is that it [the world] is really ALIVE!” (Sure, per-
sonal communication, December 2, 2003).
Our connection with nature is health, and nature supplies us with

the vital energy that we need to remain healthy. We all know this in-
nately, and it is very obvious to all of us once we spend a little time in
nature. Nature calms and reassures us, and fills us with the vitality of
all the life around us. But how can you gain a connection with nature
when you live in the city? You don’t need to give up your modern lux-
uries and move out to the country—or even become a hippie! People
feel this connection in many ways—from spending time in nature, or
through religion and spirituality, to spending time with family or chil-
dren. These types of activities are part of human nature. This book is
not a guide on how to cultivate this connection, but I would like to
highlight incense as just one of the aids people use to feel this
connection.
The nature of incense—its qualities of being somewhat ethereal, of
this world but yet not of this world, here and yet gone, tangible and
yet intangible—represents the great mystery of life that we all seek in
spirituality. It is a way of gaining an understanding about this mystery
and also paying reverence to it. As people burn incense they use their
senses and they often ponder the great mysteries of life. Incense is
also a way we can invite the divinity that is in all of life and nature into
our daily spiritual practice. Even if we live in the city, we can light in-
cense and try to cultivate that connection. The Native American
Sioux (hereafter referred to as Lakota)—even those who live in the
cities—use incense (called “medicines” or smudges) in their ceremo-
nies, and when they do this they say we are mitakuye oyasin—we are
all related (see Photo G.1 in the color photo gallery).
This is perhaps the most important understanding for gaining that
feeling of connection: to understand that we are all related. Not just
the many races of humans on the planet, but also the members of na-
ture—the animals, the plants, the insects—are all here to live life with
us, and we are all connected to the divine.
As Heng Sure explains,
Most of the time (and cognitive science proves this) we have to

limit the amount of data that we can process with our six senses.
For instance, [if we didn’t] how could we drive a car? When we
meditate we are tuned in to the senses more. And this makes us
aware of how we are in a fabric of existence. So being awake the
way that Buddha was awake is a process of not struggling
amidst this process, but at the same time not dominating, not
6 THE INCENSE BIBLE
having to have it “my way.” The Buddha’s prime thing that he

awakened to is that the self is just a construct. The “me” in the
middle—separate and broken—is just a way of seeing it, and
you can practice not seeing it. So when you meditate you
awaken to your true self. And this true self is your Buddha-na-
ture. Other religions have other words for this, but it is the con-
cept that you are connected. (Sure, personal communication,
December 2, 2003)
If you seek that connection and you aren’t sure where to start, perhaps
lighting a good quality stick of incense and then sitting down to enjoy
it and ponder it is a good start (see Photo G.2 in the color photo gal-
lery). Think about what the plant that it comes from must have looked
like, then close your eyes and think about how the scent makes you
feel. Think about what paradise means to you and what would it look
like. Is it filled with fragrant plants? Then clear your mind and try not
to think at all. Do any messages pop into your mind? Imagine you are
connected with all of the green trees and beautiful parts of nature you
have seen before. Try to feel the love you hold for all of this beauty,
and take it with you throughout your day.
UNIFICATION OF MIND, BODY, AND SPIRIT
Beyond our sense of connection that we need to be healthy, incense

can also help us to garner awareness and align ourselves in mind,
body, and spirit. As incense signifies elements of the spirit realm, it is
often used as a medicine and for healing in traditional healing sys-
tems throughout the world. If you have ever been to an acupuncturist
that has used moxa on you, then you have experienced the use of in-
cense in medicine (see Photo 1.4). As the mind is inseparable and a
very useful part of healing the body, so is spirit considered to have an
inseparable role in the healing of our physical and mental illnesses in
many cultures.
Many people who live the busy Western lifestyle are unaware of
this connection, and go about their lives feeling as if they are a “head”
with a body that is attached but separated from the daily functions of
the mind. With yoga’s emergence as a popular new “workout trend”
in the United States, many people are discovering for the first time
that their minds and bodies are connected. The thoughts and emo-
PHOTO 1.4. A moxa stick as used for moxibustion within traditional Chinese
medicine.
tions that run around in our heads daily affect our health and the way
we feel. By gaining awareness first, and then access to this connec-
tion, we may improve our overall health and help prevent several of
the typical Western diseases, such as high blood pressure. Many peo-
ple use meditation or yoga to cultivate the connection between mind
and body, but incense can play a role in this as well.
Just as the mind-body connection is important to health, so is our
connection with spirit, according to many traditional healing sys-
tems. Many more primitive and ancient healing systems throughout
the world have a type of doctor that is a doctor-priest. They may be
called witch doctors, shaman, or curanderas, but in any case they are
healers that appeal to the spirit dimension in the healing of disease. To
such individuals, illness is believed to have a spiritual component,
and taking medicine alone is usually not the only prescribed course of
treatment. In the various rituals and methods that these healer-priests
use, incense is an important medicine. It often is used for chasing
away bad energies or spirits, attracting good ones, and protecting the
patient and healer in the course of healing. The use of incense in heal-
ing is a deep topic, but it is a key topic to mention when understanding
the importance of incense to the many aspects of our selves.
8 THE INCENSE BIBLE
WHAT IS INCENSE?
We have all seen incense sticks, and many of us have ideas of what
incense use is or isn’t depending on our exposure to its popular use or
various spiritual rituals. Many people who have been to a Roman
Catholic church may have witnessed the swinging of censers down
the aisle, filling the church with sweet-smelling resins. Others in the
Western world may have a stigma connecting incense sticks and ille-
gal drug use. This may be because “head shops” carry synthetically
fragranced incense sticks that marijuana smokers and psychedelic
aficionados like to use to cover up the smell of pot. Still others may
have tried the incense sticks in the home for scenting the air, and
found them to be too smoky, irritating to the eyes and nose, and noth-
ing like the fragrant descriptions on the package, and thus decided
never to light one again. However, incense sticks are not the same as
pure, clean, raw incense. Raw incense is just that—raw plant parts
that are usually dried and ready for use for burning to release fragrant
smoke. In addition, although good quality natural incense is available
in stick or cone form, most of the incense we buy on the shelf is of
very poor quality and made with synthetic fragrances. Vast differ-
ences exist between incense sticks that are made from natural oils and
resins and ones that are made from synthetic oils and mixtures, as the
vast majority are these days.
Incense is defined as a material that is burned to produce an odor,
usually fragrant, and is also referred to as the perfume or fumigation
itself that is produced from the burning of plant or other materials
(Bedini, 1994).
Incense comes in different forms. In its most simple unprocessed
form, it is parts of plants that are dried and somehow combusted to
produce a fragrant smoke. These plant parts may be pieces of bark,
stem, root, leaves, or even resins (plant sap) (see Photos G.3 and G.4
in the color photo gallery, and Photos 1.5 and 1.6). Some of these raw
forms of incense can be combusted easily with a match, such as a leaf
of dried sage. Others, such as frankincense resin, have to be placed on
charcoal, a hot stone, or processed with a saltpeter mixture to create a
smoldering effect that causes the resin to release its scent.
This book will focus on the raw incense types and the various uses
and reasons we use incense. As an almost unlimited number of blends
of incense exists, to cover these would be a lengthy topic and not
PHOTO 1.5. Various natural incense forms, as seen on the book cover. Natural
incense sticks and cones are available, but they are not common.
PHOTO 1.6. A grasslike incense (sweetgrass) that is braided and then burned
over charcoal or hot rocks, or is lit at the end.
10 THE INCENSE BIBLE
suited for the purpose of this book. The purpose of this book, rather,
is to get us all thinking about incense use and how it fits into spiritual-
ity, and to reintroduce us to pure raw or natural incense—the incense
that is not adulterated or made of synthetic fragrance.
The common forms of processed incense that we are familiar with
are incense sticks and cones. If they were the real, natural product
they would contain some mixture of raw incense (resins, stems,
leaves, bark, etc.), sometimes with added pure essential oils. This
then would be mixed together with a base wood material containing
saltpeter (potassium nitrate) (not as natural), or a natural alternative
for saltpeter, such as a careful mixture of resins and wood, and then
dipped onto sticks (usually bamboo splints) or formed into cones.
The more common incense product on the market these days, how-
ever, contains synthetic oils, fragrances, and dyes that are really not
the same as the pure natural products. Synthetic fragrances have
taken over our surroundings and are added to myriad everyday prod-
ucts, including cleaning products (laundry and dishwashing deter-
gents, wood polish, bleach), cosmetic and body care products (de-
odorants, nail polish remover, talcum powder, lotions, shampoo,
perfume), and air fresheners (car fresheners, plug-in home fragrance,
sprays, potpourris). We are so barraged by the scent of synthetic
product fragrance that common scents (either synthetic or natural)
sometimes trigger the thought of a commercial product. For example,
many people who smell lemon rinds may think of wood polish imme-
diately (Aftel, 2001). This has caused many of us displeasure from
our sense of smell, and therefore many of us have unconsciously
trained ourselves to avoid the simple pleasures of scent. The good
news is that we can learn how to trust this sense again, and start at one
of the most primitive types of fragrance. Incense use can teach us to
be more sensual and spiritual people, and connect us to the divine or
the divinity of nature—which is something we all need to stay
healthy. The use of incense is a beautiful ritual that is used throughout
cultures of the world, and is something that can bring awareness, a
feeling of wellness, and a connectedness to anyone who uses it.
The effects of scents such as incense on our sense of smell is inte-
gral to understanding our connection with incense; therefore, we will
later discuss the relation of our sense of smell to our experiences, di-
vinity, and history.
A QUICK TOUR OF INCENSE HISTORY
It is not known when or why the first plants were used as incense,
but in ancient cultures of the East incense use has a long association
with death. It is theorized that the use of fragrant woods in funeral
pyres, which were used to cover the offensive smells of cremation,
may have been one of the earliest examples of incense use. In later
years, the resins and gums of fragrant woods, such as frankincense
and myrrh, were also used in temples, at least in part to cover the
stench of burning human and animal offerings. It is thought that later
incense gained religious significance and then was used for gaining
spiritual enlightenment (Bedini, 1994).
The normal story of the history of incense is that it originated in
Egyptian or Babylonian times. Arabia, home to frankincense and
myrrh, became the main supply route to the rest of the world. India
has long been thought of as the mecca of the fragrant incenses, as
Hindu, Muslim, and Buddhist spiritual practices were spread to other
areas carrying Indian incense blends. It is also normally told that in-
cense came to China through the spread of Buddhism from India, yet
evidence exists of incense use in China before this time (Bedini,
1994; Atchley, 1909).
In this normal history of incense, it is also often said to have origi-
nated from the Garden of Eden—a true paradise. The Garden of Eden
is said to have existed in Mesopotamia, the “Land of Two Rivers.”
This ancient land of Asia Minor was situated between the Tigris and
Euphrates rivers, and was described as possessing natural enchanted
beauty. Since the inhabitants of ancient Mesopotamia were at the con-
vergence of four major trade routes, and the population of the area
practiced incense burning daily, the area developed a highly refined
incense-burning culture. Later, Abraham brought this knowledge of
incense use to the Holy Land, and the Mesopotamian incense tradi-
tions permeated Christianity (Fischer-Rizzi, 1996).
I believe that an untold story exists that would reveal the true origin
of incense. Incense use, although not always called “incense,” has
been present in most human cultures from very far back in time, far-
ther back than recorded history can trace. The usual history of in-
cense assumes all incense to be those kinds commonly found on the
market. However, incense materials have been found to have been in
use in many other cultures, possibly from farther back in history. In-
cense even now is still found in almost all corners of the globe, and it
is not the incense that comes from India, but usually a locally grown
plant that is burnt and offered in divine worship and healing. Chapter
3 will highlight some of the areas where incense has been used in reli-
gions and spirituality throughout the world.
The history of our sense of smell is also important to understand-
ing the history of incense, as smell is not just something that affects
us biologically and psychologically—it is something that is ex-
pressed and experienced culturally (Classen et al., 1994). Can one of
our five senses help us gain that connection we seek, and help us to
understand the great mysteries of life and divinity around us? Chapter
2 examines these aspects of the sense of smell and explores why it has
been called the “sacred sense.”
IS INCENSE SAFE?
“Even if used daily, incense burning never does harm.” In the very
ancient yet sophisticated Japanese incense tradition, called Koh-do,
there are ten virtues of incense burning (summarized by a Zen priest
in the sixteenth century), one of which refers to its safety. Beyond be-
ing safe, the virtues described the burning of incense as healthful for
our spirit and person in several different ways (Fischer-Rizzi, 1996).
See Chapter 5 for more information.
According to a report performed by the EPA to examine the poten-
tial of candles and incense as sources of indoor air pollution, burning
incense and candles can be a source of particulate matter. In addition,
in their review of the literature, the EPA linked incense smoke expo-
sure of certain brands of incense to several illnesses. Some incenses
are even thought to cause skin irritation, and reportedly have
mutagenic and asthma-aggravating effects (Knight et al., 2001).
According to Rufino Paxi (Paxi, personal communication, May
22, 2004), a traditional healer and medicine man of the Ayamara, a
culture of the Bolivian Andes, not all the incenses are meant for in-
doors, and some can even be harmful if used this way. He says people
often don’t understand this, and buy a number of different incenses
that are synthetic or contain natural compounds that are dangerous.
Of the incenses available in the high Bolivian marketplace, he says
copal is the best, and is good for you. He says the copal he uses is so
safe that it may sometimes be used internally (prepared as a tradi-
tional medicine) to treat certain illnesses (see Photo G.5 in the color
photo gallery).
Many of the allergic reactions or irritations that are suffered from
incense, however, come from burning incense with artificial oils. For
example, in an article in the peer-reviewed journal Contact Dermati-
tis, a Japanese man in his sixties had come to a clinic with an itchy
skin irritation on his body. It was known that he had practiced the Jap-
anese incense ceremony (Koh-do) for fifteen years with no problems,
however when they did patch testing it was found that perfume added
to the incense was the cause of the dermatitis. The physicians in the
clinic hypothesized that the perfume in the incense must have become
airborne when it was burnt, and then caused the dermatitis when the
volatilized particles came in contact with his skin (Hayakawa et al.,
1987).
Beyond the various linkages of incense, particularly synthetics, to
illness, numerous reports are building about the healing and thera-
peutic qualities of incense. Perhaps the best way to view this conflict-
ing information is to consider incense as something that is best used
in its natural form, and then to also use it in a responsible way. As
with other herbal medicines, incense may have the potential for abuse
and overindulgence, which may result in certain side effects. In addi-
tion, if you are a person with sensitive skin or asthma, it may be wise
to limit your incense use, or start by using only pure kinds of incense
in small quantities.
Heng Sure explains that incense is the earth element going through
the air. According to Sure,
There is more to incense than the smoke. This is an esoteric and

funny thing, but sometimes I am aware of the incense right be-
fore I light it. There is an essence or some pervasiveness that
happens just as or before it lights, and if you wait for the smoke,
that is more crude. There is a transformation where fire releases
something in the incense that is connected already as it trans-
forms. The Buddhists would say that as soon as you move to of-
fer the incense, it is already connected and the Buddhas are not
waiting for the smoke to curl up, they are waiting for the intent.
So the incense becomes a vehicle. (Sure, personal communica-
tion, December 2, 2003)
This is a good explanation of why you don’t need much incense to en-
joy its benefits if you are sensitive to the smoke.
This book focuses on the pure, true, raw forms of incense. It is my
hope that people will be able to distinguish between the artificial
types of incense on the market and the many benefits and long tradi-
tion of use of the pure incense materials. Chapter 2 will discuss the
natural versus synthetic scents, and some of the differences in their
effects. This book does not promote or condone the use of artificial
scents either as incense or as perfume.
TYPES OF RAW INCENSE
What kinds of incense are the pure, true incenses on which this
book is focused? Chapter 4 gives an introduction to several kinds of
incense from around the world, including agarwood, balsam of Peru/
Tolu, benzoin, camphor, cedar, copal, dragon’s blood, eucalyptus,
frankincense, mugwort, myrrh, sandalwood, sweet grass, vetiver, and
white sage (see Photos G.27-G.28 in photo gallery). These specific
incenses were chosen so they may serve as examples of the true
worldwide phenomena of incense use. Incense use has apparently de-
veloped repeatedly in cultures that could have had no contact. In this
way, it shows the universal spiritual quality of incense use. These in-
cense plants produce incense materials, which include resins, leaves,
bark, stems, etc., that are used as incense or in the manufacture of
incense.
The incense that most of us are familiar with are the incense sticks
that are found in numerous specialty shops that carry items for the
home, such as scented candles. However, incense is available in a
number of forms, including bundles, sticks, cones, rods, coils, small
blocks, wands, braids, ropes, and powders. You may buy one of these
manufactured forms of incense, choose to use a more raw material
form of incense (such as burning resin straight on charcoal), or you
may want to learn to make your own.
HOW CAN I USE INCENSE?
Incense use comes from numerous areas in the world, and perhaps
the best way to experiment with incense is to find incense that is local
to your area of the world. Find incense to buy that is pure and from a
reliable manufacturer, or use incense that is particular to your spiri-
tual or religious beliefs. Incense use has many purposes. You must
find a purpose for yourself. Reasons for using incense include for the
simple aroma, for the mind-body connection, to perfume the hair and
clothes, for meditation, for prayer and divine worship, finding vision
and dreams, for a feeling of connectedness, as a sacrifice, for cleans-
ing/purification, for healings, for creative inspiration, to improve the
mood or learning and problem solving, for lovemaking, for inducing
sleep, for marking seasons and rites, and finally in death, in remem-
brance, and to help the soul make a break from the body.
While teaching me about the qualities of cedar incense (or
smudge) and its ability to help us find vision, Chief Phil Crazybull,
Native American medicine man and Chief of the Lakota, explained to
me the importance of living not only in your vision but in your dream:
To live in vision, we say that the creator gave us eyes, and with
these eyes every day is a living vision. If we were born in dark-
ness and we had to dream everything, then we would have to live
by that. But the Creator gave us eyes to see to show us that “this
is your living vision—this is your dream, this is what I have
given you; this is your living vision.” That is why you can see
another person, that is why you can see things, that is why you
can create things, that is why you are part of human life—and
every day is a living vision. And at nighttime when you dream of
how you are going to conduct your life, or you want to help
somebody in your life, it is related to the dreams of what you
want to do with your life [your calling]. (Chief Crazybull, per-
sonal communication, February 2004)
The last chapter of this book is dedicated to helping you find your
particular connection to incense and the ritual or use that is right for
you. Perhaps you will read this book and gain an understanding and
appreciation for the finer incenses, and burn them in your home just
for a pleasant smell and the atmosphere it creates. Or maybe you will
find deeper meaning in it, as many religions and types of spirituality
around the world have. Whatever use you choose, I hope it will help
to connect you to your dreams and to the earth in a special way.
Chapter 2
TheTheSacred Sense
Sacred Sense
A day without fragrance is a day lost.
Ancient Egyptian saying
Search your mind and memory for what you remember to be your
favorite smell (see Photo 2.1). Could it be roses? Maybe the smell of
newly fallen snow in the wintertime? The aroma of your favorite dish
cooking on the stove? The scent of your lover? Now, try to describe
that smell in words.
Did you say that roses smell sweet? Or they smell like perfume?
Does the snow smell clean, crisp, or cold? Does your favorite dish
smell savory or spicy? How about your lover, does he or she smell
like their favorite perfume/cologne, or just like themselves? It’s not
so easy to describe, and what do these terms have anything to do with
the sense of smell itself?
Did you notice how your descriptive terms were each like some-
thing else, or described as a taste, or a feeling (“crisp, cold”)? The
sense of smell has an important characteristic when compared to our
other senses: we have no language to describe it. We are able to de-
scribe the way we see things (by color, shape, texture, etc.), feel
things (by texture, temperature, etc.), taste things (sweet, spicy, hot,
cold, bitter, pungent, sour, etc.), and hear things (loud, soft, shrill,
whisper, etc.). But the only way to describe the things we smell is by
naming other objects that we have smelled before, or using the de-
scriptions of our other four senses (for example, “it smells sweet”).
Because we have no way of describing it—a common characteristic
to our relationship with other sacred objects—there is a divinity to the
sense of smell. That is why it is often called our sacred sense
(Ackerman, 1990; Classen et al., 1994).
The Incense Bible
doi:10.1300/5820_02 17
PHOTO 2.1. An old-fashioned rose. Old-fashioned varieties of flowers and

plants were selected and favored for their abundant fragrance, whereas those
today are selected for other features, such as shelf life and what looks good in a
nursery container.
What about the emotions that each of these scents evoke? Close your
eyes and imagine being in an embrace with your lover. As you nuzzle
your face in the nape of his or her neck, are you aware of your feelings
as you inhale the scent? Have you ever kept an article of your lover’s
clothing at your side when he or she is away on a trip? Do you take a
whiff of his or her shirt and instantly feel as if you are in that embrace,
right there at that very moment?
The Sacred Sense 19
The sense of smell has the magical ability of transporting us to

memories of the past that no other sense does as completely. It is as if
that old blanket from your grandma can transport you instanta-
neously into her house, visiting as a child, and you can suddenly re-
member everything in vivid detail—the texture of the couch, her face
as she is sitting across from you knitting, how it feels to be that age
again.
Our memories betray us as we get older. They slowly erode, and
try as we might it is difficult to recall the happy moments, exciting
dreams, and important people in our lives. Scent is our magical time
machine, a transport vehicle that goes straight to the oldest part of our
evolved brains, and is able to somehow, and instantly, make us not
only remember but to see, feel, taste, and maybe even hear those
memories. Perhaps it may also transport us to more distant times,
other lives or an ancient feeling or memory of what it means to be hu-
man. These qualities are what give the sense of smell a divinity, or sa-
credness.
Scents and the sense of smell have been present with us throughout
time and have pervaded themselves into how we perceive time; how
we express our spirituality and religious traditions; how we classify
or perceive one another, both between genders and between classes;
how we seduce our lovers; how we manipulate commercial products’
seductiveness; and how we reach higher levels of consciousness and
healing. The history of our sense of smell also contains shocking rev-
elations about how we have denigrated this natural sense to become
that of the primitive and uncivilized, giving rise to the popularity of
synthetics.
SCENT THROUGH TIME
Smell is not something that affects us only biologically and psy-

chologically—it is something that is expressed and experienced cul-
turally. Smells have social and historical values that often change
through time with a culture, and what is described as fragrant or
smelling good may be perceived quite the opposite by another cul-
ture. Studying what it is to smell has even been described as studying
what is the very essence of human culture. Smells are often perme-
ated with cultural codes and conduct, and they are internalized by the
people of that culture in very personal ways. They are not usually
thought of consciously, but reacted to physically. In other words, we

may not even be able to describe our beliefs about certain odors, but
those beliefs are held so deeply in us that they become embodied by
us, and we may react to them in a very physical way (Classen et al.,
1994).
In shocking words George Orwell characterizes what “the real se-
cret” is in the class differences between upper and lower classes in the
modern West—it is that “the lower classes smell.” What more per-
sonal way of experiencing class differences is there than through the
sense of smell? In this sense, the division the upper class feels toward
the lower class becomes actually physical, repulsive, and this auto-
matic biological repulsion is not something that can be changed eas-
ily. At the same time, this statement is characteristic of the modern
Western cultural perspective of scent. The sense of smell has been de-
valued, and has become thought of as a barbaric and undesirable
sense. In the late nineteenth century, scents went through what was
termed an “olfactory revolution.” Scents—that once held an impor-
tant position in science and medicine—were devaluated in these ar-
eas and moved exclusively to the realms of sentiment and sensuality,
and were left to the “frivolousness of women” (Classen et al., 1994).
To gain an understanding of how we got to this point—the absence
of fragrance or preferential use of synthetic fragrances being cultur-
ally valued over natural scents—it is important to understand the nat-
ural history of scents through the cultures that led up to the modern
Western times.
SCENTS IN ANCIENT AND CLASSICAL TIMES
Roman and Greek gods were thought to not only favor certain
sweet odors, but also to emit them. Zeus was described as living atop
a fragrant cloud, and when Hera went to seduce him she bathed her
entire body in an ambrosial oil. None of the Greek or Roman gods
were more connected to scent than the goddess of love, Aphrodite (or
Venus). She was said to live in a fragrant temple, with attendants that
anointed visitors in ambrosia (Classen et al., 1994).
Scented items then were used as not only an offering to the gods,
but also were used to signal their presence. There was no division be-
tween scents that were secular and those that were sacred, and the
gods were assumed to be fond of all the same smells that mortals
The Sacred Sense 21
liked. However, the gods were also thought to be quite fond of the
odor of burnt animal offerings. Back then animals of all sorts were
sacrificed and burnt in a ceremonial offering to the gods. This cere-
mony, however, was always accompanied by incense, perhaps to
mask the unpleasantness of the stench (Classen et al., 1994).
Incense was the standard offering to the gods of those times, and it
often constituted the whole offering, with no other sacrifices. In the
sixth century BC the Pythagorean cult believed that animals had a soul
and also the right to live as much as we did. They believed that animal
sacrifice was therefore wrong, and promoted incense as an alternative
offering. Other offerings included flowers and perfumes. Among the
common rituals was the perfuming of statues of sacred icons, as well
as decorating them with garlands of flowers. As people also enjoyed
those scents, and felt gods favored them when they were scented, they
used perfume and flower garlands for their bodies as well (Classen et
al., 1994).
In these times, the place where the gods resided, Mount Olympus,
was believed to be a place of fragrance, in contrast to the earth where
the mortals lived, which was marked by the scent of decay and cor-
ruption. This general belief was carried on through the Middle Ages
in the beliefs of Christianity, with all that is sinful and worldly being
associated with foul odor. This association is repeated through many
cultures, including in Islamic belief (Classen et al., 1994).
CHRISTIANITY AND THE ODOR OF SANCTITY
In a similar manner to the odors that were associated with the gods
of classical times, in Christianity evolved the belief of a holy scent
that signaled the presence of the Holy Spirit. The presence of this
mystical fragrance of the Holy Spirit could also be found in people
who were thought to be favored by God, or it could also be thought of
as a sign of their personal holiness. Indeed, priests of the early Chris-
tian tradition were all thought to possess this fragrance—a thought
which may have had some relation to the rose garlands worn by the
priests, and the burning of incense that was so common in that time
(Classen et al., 1994).
Certain priests and saints were well noted to emit the “odor of
sanctity,” and upon death they would emit it even stronger. It was as if
these holy people were above the decay of mortality, and as their
spirit left their bodies the sweet scent only exhibited their incontro-
vertible holiness. A couple examples of this are the fifth century
monk Simeon Stylites, later designated a Saint, who emitted a sweet
fragrance as he performed the ascetic act of living on top of a pillar
away from earthly temptations, and as he got ill and died, the scent
grew only stronger and stronger. The seventeenth century Venerable
Benedicta of Notre-Dame-du-Laus was also known for her divine
scent. This sweet scent was known to be emitted not only from her
and her clothing, but all that she touched was as if it had been
perfumed (Classen et al., 1994).
One literal explanation of these beliefs was the statement from St.
Paul that “we are the aroma of Christ to God among those who are be-
ing saved and those who are perishing” (2 Corinthians 2:15; New In-
ternational Version). It is also true that early Christianity included the
use of much incense, rose garlands, and the burying of corpses
(mostly of the wealthy) with herbs and spices. However, in cases
when the odor of sanctity was emitted upon a death, reports stated
that no herbs or spices were used in the burial in order to dismiss any
suspicion of this. St. Isidore was said to show no signs of decay and to
emit a strong sweet odor of sanctity when his body was exhumed
forty years after his death, and then once more 150 years after his
death the fragrance was emitted when the corpse was moved to an-
other tomb (Classen et al., 1994).
The odor of sanctity showed the ideal concept of the mark of holi-
ness of that time, whereas moral corruption and things associated
with the devil were thought to reek of the stench of the devil. The
devil himself was thought to emit a strong stench of sulfur, and sins
and sinners were thought to embody malodors of almost any kind
THE “OLFACTORY REVOLUTION”
In the end of the nineteenth century, as previously mentioned, an

“olfactory revolution” took place that completely changed our rela-
tionship with the sense of smell. At that time the cities of Europe had
become so stench-ridden that it is a wonder why anyone would want
to live in the city. The populations of the cities grew, and both garbage
and sewer disposal were unplanned and out-of-control problems. To
add to this, the cholera and typhus epidemics of the nineteenth centu-
The Sacred Sense 23
ries spawned fear as many people suspected odors to be a cause of

spreading the diseases. Therefore, sanitary reform that had been so
badly needed began to finally take hold, mostly due to this fear
To illustrate what the European cities might have been like, it is
possible to draw from the works of writers who were advocates of a
reform to cleanliness, who then took it upon themselves to document
the horror of the stench and uncleanliness of the cities. The horrors of
the Fleet River in London were captured in a poem called “On the Fa-
mous Voyage” by poet Ben Jonson. It is a story about two compan-
ions taking a boat voyage down the river and describing their encoun-
ters along the way, from animal carcasses to human waste (Classen et
al., 1994).
Sewage and waste disposal mostly occurred on the streets of the
city, which was then washed into the nearby rivers. Everything one
would use in the household and want to dispose of was normally just
thrown onto the street, from animal carcasses and entrails to organic
matter from fruits and vegetables. To make it worse, the “sewers”
were usually the side alleys next to houses, or if a house was situated
near a river this was used. Many houses of that time had a platform
with a hole that was located over the street alley or the river, and this
served as the toilet. As the streets in the cities were made of dirt, one
can imagine the foul muck that was created as the dirt mingled with
garbage and sewage (Classen et al., 1994).
Added to the direct refuse of people, the cities also harbored
slaughterhouses in which herds of animals were kept in tight con-
fines, and their manure and waste left to pile up in the yards. In addi-
tion, dairies in the cities kept cows on a permanent basis. As herds
were led through the cities, cows that fell dead after drinking muck
from the gutters were left in the streets to rot and be run over by
wagon traffic, as were any dogs or cats that were stray in the city.
The industrial revolution of the late eighteenth century added in-
dustrial waste to this stench. Factories sprang up throughout the Eu-
ropean cities and strew black fumes from burning coal. The cities be-
came enveloped by this black soot, and it became so strong that it
even covered many of the other odors of the city (Classen et al.,
1994).
Smoke then was already tolerated in the home, as there was a wide-
spread belief that it made both the home and the inhabitants healthy.
Most houses had a central fire and a simple hole in the roof in order to
ventilate the smoke. Therefore, houses were smoky, and they also
contained a mixture of both rank and sweet odors. The floors back
then were a clay that might be covered continuously by fresh marsh
rushes. As the new layer of rushes were added to the top, the bottom
was left to degrade along with all that had fallen on it. The spittle,
beer dregs, vomit, and urine from dogs or other animals kept in the
house in this degrading layer lent a certain stench to any house, that
then was covered up by the strewing of sweet herbs and flowers on
the floor, or by the use of other perfumes, the burning of aromatic
woods, or of herbal bouquets, such as nosegays (bouquets of herbs
and flowers that people carried with them and held in front of noses
when the stench became strong) (Classen et al., 1994).
The castles of the Middle Ages and the Renaissance that we like to
dream about romantically were not made for pleasure, but for keep-
ing the inhabitants safe. Therefore, among the common walls of the
castle would be cramped stalls of farm animals, and buildings filled
with pitch and sulfur, mixing together in an olfactory stench. In addi-
tion, most people in the countryside lived with their farm animals un-
der the same roof (Classen et al., 1994).
When the plagues swept Europe through the fourteenth to seven-
teenth centuries, new plagues would break out every few years, and
this became part of life. Of course, we now know it was the fleas from
rats that were the carriers of the plague, but at that time there were
many guesses about what might be causing it. Some people believed
it to be associated with dogs, since it was during the astrological phe-
nomenon of the dog days of summer that the plague was most active.
This was when the strength of the rays of the sun and Sirius, the dog
star, were the strongest. As dogs were believed to be causing the
plague, some towns had mass slaughterings of dogs in order to lessen
it (Classen et al., 1994).
However, by far the most common belief of what was causing the
plagues was putrefaction. The belief that odors could carry disease
was rationalized in different ways, but it was strengthened by the fact
that people with the plague emitted a strong odor. Therefore, cities
had municipal burning of aromatic woods to keep the air purified. In
homes it was a common protection measure to strew herbs, burn in-
cense and other aromatic herbs and woods, and to use almost any
other strong-smelling substances, such as vinegar and gunpowder—
The Sacred Sense 25
anything to drive away the putrid smell of plague. Likewise, in order

to visit a person sick with the plague, a series of perfuming rituals or
the carrying of other aromatic spices on the body or in the mouth was
recommended (Classen et al., 1994).
To both treat the plague and to prevent it, aromatic substances were
most relied upon. This was because the nose was considered, by the
medical theory of that time, to give a direct path to the brain and
therefore the spirit. As scent was thought to have a similar nature to
the spirit, or the life force, scented medications were thought to be the
most effective at treating the plague (Classen et al., 1994).
At the start of the “olfactory revolution,” scientists of that time ob-
served that animals would writhe and die when kept in a sealed con-
tainer. Thus it was observed that fresh air was necessary to all life. As
the poor lived in cramped conditions, with little fresh air circulation,
it was thought that their own exhalations were lethal. This contributed
to a growing division between classes based on scents (Classen et al.,
1994).
Trying to fix the sanitary problems of the city—now that the prob-
lem was agreed upon—was a large task. To make matters more diffi-
cult, many poor people relied on the garbage on the street for their in-
come, in such professions as street sweepers, manure sellers, and
people who went door-to-door gathering sewage pots. In 1832 there
was even a riot over the issue of sanitary reform by poor people in
Paris. It took a long time for reform to take hold because, just as to-
day, a clean environment—clean streets—were regarded a luxury,
and jobs for the people were regarded a necessity that took prece-
dence. It took the rising deaths from cholera for government to finally
put reform measures in place, and then begin house inspections, in-
stallation of flush toilets, and the building of sewage systems (Classen
et al., 1994).
The discovery in the late nineteenth century that it was germs and
not smells that spread disease gave further importance and priority in
continuing with the mass building of sewage system projects. As the
cities became less soaked by the odor of sewage, the other odors of
the city, notably the industrial odors, became more prominent to its
inhabitants. Pressure by the urban populations then started industrial
waste reforms (Classen et al., 1994).
Along with a mass change in civic cleanliness came a mass change
in personal cleanliness. Previously thought to be harmful for the
health, bathing became thought of as good for the health, especially

after scientists discovered that animals would suffocate and die when
their bodies were covered by tar. Since the upper and middle classes
were the first to begin bathing, the odors of the working classes be-
came more noticeable. The poor working class not only did not bathe,
but their houses were also designed differently. At this point it had be-
come common for houses in the upper and middle classes to separate
areas of their households (i.e., separate bedrooms, bathrooms, kitch-
ens, and dining rooms). Therefore, the working classes began to be
looked down upon as smelling, and consisting of an “olfactory pro-
miscuity that equated a moral promiscuity” (Classen et al., 1994,
p. 82).
As personal cleanliness became more popular, the use of perfumes
declined significantly. This was due to a number of factors, including
the fact that they were just not needed in as high a volume to mask
other unpleasant scents. Perfumes were thought of by some religious
people as unclean as any scent, as odors were equated with being
morally unclean. Perfumes also began to be thought of as bad for the
health, as the merits of washing with waters to free the skin of toxins
became more popular. In this way perfumes were thought of as some-
thing that might actually clog the pores, and keep the body from de-
toxifying naturally. As medicine now saw no merit for the use of
scented medicaments, they were taken out of the pharmacy and rele-
gated to cosmetic use only (Classen et al., 1994).
Around this time there was also a trend in clothing fashions, as
well as perfumes, toward more simplicity. It was no longer seen as de-
sirable to display the frivolous excess of the upper classes. In France,
the French Revolution brought a revolt against anything that was seen
as aristocratic excess. By the end of the eighteenth century, men
stopped wearing perfumes altogether, and women switched to more
lighter floral scents. Before this time, perfume was always enjoyed
and worn by both sexes, and there was not the division of what was
appropriate for men versus women as there later became—a division
that has stood through the present time (Classen et al., 1994).
Due to these changes, and the olfactory revolution, the perfume in-
dustry capitalized on these trends and began creating scents exclu-
sively for women, and other scents for products that were just for men
(aftershave and cologne). In addition, because perfumes were deemed
frivolous, serving no purpose in medicine, they became of the realm
The Sacred Sense 27
of women, who were also thought to be frivolous creatures. This was

the beginning of our devaluing of scents, and lays the ground for why
we use synthetics and why incense has never become a popular topic
despite its pervasiveness (Classen et al., 1994).
THE ESSENCE OF CULTURAL, CLASS,

AND GENDER DIFFERENCES
In order to further understand why incense has never become a

topic worth serious discussion in the West, it is important to under-
stand the deep beliefs of scent in expressing gender and power differ-
ences. The American male today is associated with the ideal of hav-
ing no scent, and women in general are associated with the ideal of
having a light flowery scent. Beyond the sexist difference in the cul-
turally bound idea of what is acceptable between men and women, it
is clear that the ideal for society and public places in general is the ab-
sence of scent. How did this come to be that lack of scent could hold
such a strong value, especially among American males?
Classen et al. (1994) explain that the nature of power today is that it
is centralized and taken away from the individual. Since power used
to be personal it was also associated with the scents and beliefs of
those people who had the power. Today, since power is centralized, it
has become impersonal and abstract, and therefore without a scent. In
the peripheries are women, foreigners, minorities, and the working
class, and Classen et al. (1994) explain “that the peripheries smell”—
or at least they are perceived that way.
In the case of the genders, there is no clearer example of what is
expected culturally than in the case between American men and
women. As Classen et al. (1994) explain, the culturally acceptable be-
havior for American men is to be a “true man”—free from any of the
pomp and circumstance of the frivolities of women or men from other
cultures. American men see themselves on the whole as being au-
thentic, rugged, and dyed-in-the-wool. Americans as a whole spend
more money on perfumes and cosmetics than on education. So, how
is it that American men, who dislike scent so much, are attracted to
the most perfumed women in the world?
The answer is in the culturally ingrained belief that men are the
choosers and women are the chosen. Women are either believed to be
flowery smelling, or putrid and foul smelling by nature. As Classen et
al. (1994) explain, whores and prostitutes are characterized as being

putrid smelling. In fact, the Latin word for putrid served as the base
for the Spanish word for whore, puta, and the similar meaning French
word, putain. The use of perfumes by women is also connected to our
idea of the witchlike nature of women, as it is seen to be one of
women’s lures in order to cast spells over men. However, this idea of
women being seductresses, wearing perfume and high heels in order
to attract men, has also led to the belief that women are frivolous
creatures (Classen et al., 1994).
Other groups that lie in the “periphery” are also thought of as
smelling, and this is sometimes used as an expression of disdain.
There has never been evidence to prove that races on their own have
different discernable smells, and this difference is most probably an
imaginary one. However, if any truth exists to differences in certain
races or cultures in the odors they emit, it may be due to a few factors.
One good explanation may be in the different cuisines consumed by
different cultural groups. There has long been an association in the
idea that we are what we eat, and that we may take on the scents of the
different foods that we eat. Therefore, if a particular cuisine is charac-
terized by a lot of spices, or perhaps a certain kind of meat, it may be
possible to effect the odor of the skin and breath. It may also be due to
rituals—whether spiritual ones such as using incense or secular ones
such as in the nature of bathing—that are specific to cultures (Classen
et al., 1994).
What does this have to do with incense? Many people today in the
Western culture are sensitive to scents and odor and will outwardly
reject to being in their presence. This is a sentiment that was pointed
out repeatedly as I visited places of worship and incense use. Are
these reactions to scent from the overuse of synthetic scents or from
our cultural upbringing? Are we using our sense of smell as a form of
prejudice against other cultures and women?
Heng Sure of the Berkeley Buddhist Monastery says that he sees a
number of people who when they first come to the monastery object
to the scent of incense in the air. He said that one person who was a
beginner in meditation even marched into the meditation hall, went to
the altar, and without asking put the incense out! As this monastery
only uses pure sandalwood, it is hard to imagine that there could have
been that unpleasant of a scent in the air.
The Sacred Sense 29
SEDUCTION AND SCENTS
Scents have always been associated with magic, healing, and sex-
ual power (Classen et al., 1994). Incense—as an early form of scent
or perfume—was often used in this way. The use of scents as a lure in
sexuality goes back as far as anyone can trace. Scents are sensuous,
and it is not only the traditionally thought of musks and florals that
are used in the perfume industry that can be used in seduction, but our
own bodies produce a complex and individual symphony of scents,
by which we most certainly are attracting one another, if not subcon-
sciously.
Cleopatra is often remembered as the ultimate seductress, but
some say she was not all that attractive. One of her secrets may lie in
the lavish use of scents she employed. She was said to scent her
mouth with solid perfume (like a lip gloss) when she kissed a lover, so
they would be forced to remember her after their parting. Rumor has
it that when she went to receive Mark Antony, she scented the sails of
her ship, and they later returned to a room filled with rose petals
(Aftel, 2001).
Scents have also been associated with witches, and witchcraft, one
of their uses being to ensnare men in love. The use of scents by
women as a lure was such a popular conception in Europe that during
an act of Parliament in 1770 the use of them by women in order to se-
duce men became illegal:
[A]ll women, of whatever age, rank profession, or degree,

whether virgins, maids or widows, that shall from and after such
Act, impose upon, seduce, and betray into matrimony, any of
His subjects, by the scents, paints, cosmetic washes, artificial
teeth, false hair, Spanish wool, iron stays, hoops, high-heeled
shoes, bolstered hips, shall incur the penalty of the law now in
force against witchcraft and like misdemeanors, and that the
marriage, upon conviction, shall stand null and void (Classen et
al., 1994).
The use of scent in seduction, however, has a very real basis.

Pheromones (from the Greek words pherein, to transfer, and horman,
to excite) are substances that are excreted from animals (including us)
in order to elicit a physiological and/or behavioral response from oth-
ers. In humans, they are thought to increase sexual attraction, al-
though some argue that we have lost our ability to detect them with
our weakened sense of smell. Perhaps the fact that we are one of the
smelliest animals makes this weakened sense of smell an asset in-
stead of a detriment!
Pheromones are detected by most animals by the vomeronasal or-
gan (VNO), and it is the organ by which all cat species gain informa-
tion about the environment. There is debate as to whether in humans
this organ has become vestigial, existing as two small bilateral pits
just behind the nostrils. Evidence for them not to be useful in humans
is research showing that pheromones can be still detected in people
with the VNO removed. But how? Research has found that mice are
able to perceive pheromones through their regular olfactory system,
indicating that we too may be able to detect pheromones through our
sense of smell (Luo et al., 2003; Wysocki et al., 1982).
After we produce pheromones, we make them available to the air
on our skin and our sweat. In fact, the hairs in our pubic region and
under our armpits serve as tiny antennas in order to hold the scent into
the air, and possibly to attract mates to the pubic region. Pheromones
are not only made internally, but by the bacteria that live on the skin
and hair follicles. Therefore, washing with antibacterial soaps may
just cut down on the production of pheromones.
Many kinds of pheromones exist, and each elicit certain physio-
logical responses, many of which we do not know about. In addition,
although some “pheromone perfumes” have been available on the
market, caution should be taken as to what species those pheromones
are produced by, and what physiological effect is elicited by each! It
might be wise to figure out whether the pheromone perfume you are
wearing is at least one from humans.
One kind of pheromone that has been found in humans is called a
copulin, which, as in many species, increases the desire for copula-
tion (you’ve got to love the humor of scientists). In humans, copulins
have been discovered in the vaginal secretions of women around the
time of ovulation, which would be an optimal time for the body to
want to attract a mate. Men have also been found to secrete phero-
mones that effect women’s mood and responses (Thorne et al., 2002;
Chen and Haviland-Jones, 1999). Human pheromone research con-
tinues to discover more about our use of pheromones in sexuality. It is
becoming clear that in fact we do produce pheromones, and respond
to them in terms of sexuality (Cornwell et al., 2004; Silvotti et al.,
The Sacred Sense 31
2003; Frey, 2003; Thorne et al., 2002; Chen and Haviland-Jones,

1999).
When we are young, we learn about the “birds and the bees.” Have
you ever mused about how much of the story of the birds and the bees
has to do with plants? Plants use scents, as well as many other attrac-
tants, such as color and shape, to attract pollinators. To us only a few
flowers have distinct scents when compared to the sweet litany of
scents that are detectable by insects. Since scent is one of the most
important means by which flowers attract pollinators, and thus repro-
duce, and insects often rely on these flowers for their nectar, pollen,
or other rewards, insects have developed an exquisite sense of smell.
Have you ever wondered about how those wasps are able to find you
just as soon as you start eating outside? A little scent goes a long way
for an insect. Sweet-smelling scents are the most general attractants,
meaning they will attract a number of different types of insects and
birds. Flowers that emit these sweet scents are promiscuous because
they can be pollinated by a number of different types of pollinators.
Some flowers have scents that are addictive, so that the insects keep
coming back for more, while others may open only at night to attract
a certain pollinator (such as sphinx moths on evening primroses, or
bats on yucca flowers). One plant that is native to California, called
the Matilija poppy, has huge poppy flowers (the largest in California)
that emit a substance that befuddles bumble bees. As the bumble bee
visits the poppy flower, it becomes disoriented due to the substance
that is emitted and ends up pollinating the flower through its lingering
clumsiness! Other plants produce strange scents, such as the South-
African protea, which gives off a strange, yeasty smell in order to at-
tract mice, or the smell of dung or rotting flesh that some carnivorous
plants (such as pitcher plants) give off to attract flies and other prey.
The birds and the bees are not the only creatures attracted to sweet
floral scents. As women’s perfume is normally floral scented, it is
clear that it is used to attract human males. Imagine what it might be
like if your sense of smell was more acute, and the world was wafting
with winds of fragrance and odors. Often we perceive the world to be
only as far as our eyes can see, but if our sense of smell was more de-
veloped, we could be aware of not only plants, but of people and their
activities from far away. Imagine being a cat subjected to catnip! We
could be walking along a sidewalk and all of the sudden stop and not
be able to resist rolling in our neighbor’s shrubs. Like cats, we might
roll around in it and smell it all over our bodies as we crush it. We
might nibble on it, eat it, rub it against our faces, and then run around
uncontrollably, until we returned to the shrub to sleep off our ecstasy.
Ah, to be a cat.
Similarly, as scents play this important role in seduction, incense is
also used in lovemaking and romance. Chapter 3 describes the use of
incense and other scents in the Kama Sutra, the Hindu guide to love-
making. Incense is commonly associated with sensual moments and
for creating a mood. Certain incense types, like sandalwood, are de-
scribed as emitting a sweet and sensuous odor. Perhaps this associa-
tion is merely related to our ideal of women and floral scents, or per-
haps incense is able to awaken that ancient and sensual part of our
brains that connects us to our deepest emotions and desires.
SCENTS IN NON-WESTERN CULTURES
Although what is not Western culture is often left out of history—

including natural history—traditional and indigenous cultures
throughout the world have used scent in their communication and
perception of the world from the beginning of time. This is an impor-
tant realization when studying the worldwide phenomena of incense
use and ritual.
Perhaps the most popular example of this role of scent in commu-
nication in another culture is “Eskimo kissing,” in which people rub
their noses together when they meet. There is a theory that the custom
of regular kissing (lip to lip) developed in part due to the dual benefit
of being able to smell and taste one’s partner. Thus, in the Balinese
and Eskimo cultures the role of scent becomes even more suspect as
an attractive feature by which the custom developed.
Scents play many other roles in various non-Western cultures,
from mating and courtship to hunting rituals and beliefs, and from
cosmetic and body care to spiritual and religious functions. For ex-
ample, among the Chewong, aboriginal people from the Malay pen-
insula, children wear necklaces with ginger attached to them in order
to chase away evil spirits; good spirits are attracted and “fed” incense
nightly (Classen et al., 1994).
Other cultures often classify and perceive scents in entirely differ-
ent ways. What might be sweet smelling to once culture may be foul
smelling to the members of another culture, and vice versa. For exam-
The Sacred Sense 33
ple, the Serer Ndut of Senegal classify scents into five basic catego-
ries: urinous, rotten, milky or fishy, acidic or acrid, and fragrant. Only
the things belonging to the fragrant category are agreeable scents.
They perceive Europeans to be urinous smelling due to infrequent
bathing, and to them this is a bad smell. However, it is likely that the
Europeans would say the same thing about the Serer Ndut, as they
lead a more primitive lifestyle and would be considered part of the
“periphery” (Classen et al., 1994).
Differences may also occur in the customs between genders from
what we are used to in the Western culture. For example, in Arabia,
perfume is not used to mask body odors, but rather to make the body
more fragrant and pleasing. Women use perfume and scents more
than men, but men do use them as well. Perfumes on women are not
for social occasions, as this would seem inappropriate, but rather are
more fitted for women to use in the company of their husbands,
among other women, or with their families. The use of perfumes by
men are limited to generally two fragrances, rose and aloeswood,
which may be placed behind the ears, or on the nostrils, beard, or
palms of the hands. Both men and women may also scent their
clothes with incense, and have special hangers with which to do so
Deep differences may also occur in the rituals between the sexes
and how this determines one’s sexuality. The Hua of the highlands of
Papua New Guinea classify gender not only by the individual’s geni-
tals, but also be the body’s emanations and fluids. Menstruation is
thought to hold an evil smell, and the Hua have many rituals and cus-
toms around it. During the initiation period of a boy, he takes care not
to come into contact with female fluids, as this could impact his mas-
culine identity. In fact, changes in gender are not uncommon among
the Hua, as gender identity is so changeable (Classen et al., 1994).
This is interesting when compared to the American man’s belief that
men should not smell flowery like women.
The perception of the importance and role of scent in the natural
world may also vary from our culture. For example, among the
Wamira of Papua New Guinea, taro roots are believed to dislike cer-
tain odors. They believe that when wooden digging sticks are used in
their cultivation, the taro is plentiful, and when ordinary metal garden
forks are used with rust on them, the plants disappear. Among the
Desana of Colombia, hunting is termed “making love to the animals,”
and hunting involves many specialized rituals that include using an

odor with which the hunter makes himself more attractive to the ani-
mals. They view hunting like courtship, and the same scents that are
used to attract women are also used to attract the animals (Classen et
al., 1994).
Although the customs involving scent are often so different around
the world, and even the perception of what are good and bad odors,
similarities also exist. One of the biggest similarities, which will be
developed more fully in Chapter 3, is that incense has been and is
used throughout the world in many different cultures for religious and
spiritual purposes. How so many cultures in distant areas of the world
evolved similar beliefs about the use of incense in spirituality is truly
wondrous. Even more wondrous is that many of these incense plant
scents are similarly regarded throughout the world, as will be dis-
cussed in Chapter 4.
SYNTHETIC VERSUS NATURAL SCENTS
The use of natural scents as incense and perfumes dates back to as

far as we can trace in history. Incense has been found to have been
heavily used in ancient Egypt, and we know that many other cultures
have long oral histories of using natural scents before this. The Egyp-
tians were specifically known to use incense for worship and un-
guents to rub on the body. They recorded the process of making these
scents, and it was clear that scents were highly regarded in their soci-
ety. After returning from Egypt, Moses was commanded by the Lord
to make holy oil using a blend of olive oil and spices. Roman times
saw some of the most lavish and abundant uses of scents, perfumes,
and incense that have been unsurpassed in history. Indeed, it has been
said that during the Age of Discovery, the continents were discovered
largely as a result of the quest for aromatics that were used as incense
(Aftel, 2001).
An ancient art and science, alchemy has been said to be the root of
perfumery. Alchemy has a complex history to trace, and according to
some sources its roots go back to ancient China, India, and Egypt. It
was considered a calling for the quest of knowing the truth of matter
and life. Alchemists believed that the quinta essentia—the spark of
divinity—could be found in any matter. Once this was understood,
then it was believed the alchemist could change the nature of the mat-
The Sacred Sense 35
ter. Alchemists believed that the essential elements of nature were

united with the cosmos, and that both the physical and the spiritual
were one in unity. They had a belief that “what is above is as that
which is below, and what is below is as that which is above.” Part of
this mystery is that alchemists usually worked alone and shrouded
their work in secrecy (Aftel, 2001).
The mysterious alchemists worked with laboratory paraphernalia,
and can be credited for refining the process of distillation. Alchemy
also gave rise to what is now the modern study of chemistry, and
some say that it also gave rise to the modern study of philosophy as it
was concerned with harmonizing duality. Early perfumers also kept
many of the alchemists’ ways, and worked alone and in secrecy
(Aftel, 2001).
With the Enlightenment came the “olfactory revolution” that
opened the door to a whole new way of approaching scent. In this
time the sense of smell became the most undervalued of the senses.
Although the sense of smell and odors once played a role in science
and scientific theories, with the discovery that it was germs and not
odors that carried disease, smell was automatically dismissed by sci-
ence. At the same time philosophers of the Enlightenment found no
way to value scents for aesthetic enjoyment nor as a way of acquiring
knowledge. Smell became thought of as a primitive sense because in
Darwin’s theories of the evolution of man we no longer relied on it, as
our noses were now far from the earth and scent trails. In this way the
devaluing of the sense of smell became a defining factor for what it
meant to be “civilized man” (Classen et al., 1994).
It is interesting that during the writing of this book, two researchers
from the U.S. were awarded the Nobel Prize in Physiology or Medi-
cine for discovering the genes that are responsible for our sense of
smell. Perhaps the valuation of the sense of smell is evolving again,
and incense may become a topic worthy of discussion. Hopefully, our
understanding and appreciation of natural scents may then change and
we can devalue the prevalence of synthetic scents that are not only
present in our incense, but pervasive in the environment around us.
To understand how these synthetics took hold in the world, it is
also important to understand the history of perfumery and how syn-
thetic fragrances were developed and valued in the first place. The
perfume industry began with the production and fad of wearing
scented gloves. In sixteenth-century France, Catherine de Medicis’

perfumer, René, both made gloves and had an alchemical laboratory.
His retail store and laboratory located in the same building were the
first perfume shop in Paris. René was characteristic of an early per-
fumer who worked with natural scents, and developed an expertise
around the complexity and depth of the scents (Aftel, 2001).
As perfumery became more popular, new techniques beyond dis-
tillation were developed to capture the scents from the natural raw
material (for example, see Table 2.1). One of these was enfleurage,
which involved the capture of floral scents that couldn’t be distilled
into an oil matrix. As the perfume industry grew, new technologies
evolved, and the search for new, exciting scents continued, more were
added to the repertoire of perfumes. Early blends of perfumes were
somewhat unimaginative, as they all strove for the harmony of scents.
TABLE 2.1. Natural scents introduced to perfumery through time (Aftel, 2001).
Introduced Introduced
Ancient scents 1500-1540 1540-1589 By 1730
Benzoin Angelica Basil Peppermint
Cedarwood Anis Melissa Ginger
Costus root Cardamom Thyme Mustard
Rose Fennel Citrus Cypress
Rosemary Caraway Coriander Bergamot
Sage Lovage Dill Mugwort
Juniperwood Mace Oregano Neroli
Frankincense Nutmeg Marjoram Bitter almo
Cinnamon Celery Galbanum
Sandalwood Guaicwood
Juniper Chamomile
Black pepper Spearmint
Labdanum
Lavender
Lemon
Mint
Carrot seed
Feverfew
Cumin
Myrrh
Cloves
Opopanax
Parsley
Orange peel
Iris
Wormwood
Saffron
The Sacred Sense 37
However, between 1889 and 1921 in Paris, modern perfumery was

born. In these years it became acceptable and new to base fragrance
blends not on harmony, but on contrast, and this gave perfumers a
whole new way to look at formulation (Aftel, 2001).
The first synthetic scents arrived on the scene toward the end of the
nineteenth century. Coumarin was the first to be discovered, which is
a natural component in many plants and has the smell of freshly
mowed hay. Coumarin was extracted from the tonka bean, and proved
to be cheap, stable, predictable, and colorless. The second synthetic
to be discovered was vanillin, a component of the vanilla bean (Aftel,
2001).
When the first synthetic scents were discovered, they added only to
the creativity of the perfume blends. But then the perfume industry
became lured to heavily use synthetics in place of natural scents due
to their cheapness, colorlessness, and modernity. Synthetics also
eventually allowed for cheap manufacture, as laboratory methods
were developed to synthesize the chemicals starting from cheaper pe-
troleum products. This also led to a devaluing of the regional differ-
ences in scents, of the origin of the incense and perfume plants, and
took away a livelihood of traditional farmers who once cultivated
these scents. The first “modern” perfume that used synthetics was
called Jicky, and it hit the market in 1889. At first perfumers were
cautious about the use of synthetics, because they knew they could
not capture the depth, complexity, and beauty of natural scents. The
newly created synthetics were, according to Mandy Aftel, a natural
perfumer and author of the book Essence and Alchemy, “an oxymo-
ron, utilitarian components of a luxurious, sensual product.” How-
ever, as they began to be used, they started to dominate the blends,
and become the icon for modernity (Aftel, 2001, p. 40).
A perfumer by the name of François Coty gave the modern per-
fume industry its other important new discovery. Coty opened his
own perfume shop in 1908 in Paris, and along with the popularity of
his first fragrance, La Rose Jacqueminot, he had created the first per-
fume packaged in small decorative bottles. Before this, perfumes
were sold in apothecary bottles, and then when women brought them
home they were transferred into decorative bottles. This new inven-
tion made perfume more accessible and easy to use for the individual.
(Aftel, 2001).
The most bold and adventurous use of the new synthetics came
with the development of Chanel No. 5. This synthetic was a deriva-
tive of an aldehyde, which at that time was the new chemical com-
pound class for synthetics. Chanel No. 5 was thought of as creative
because it did not try to copy naturals, and it was not formulated with
the normal concepts of perfumery (Aftel, 2001).
The contemporary perfumes that have come to be are mostly linear
in formulation. They are designed to produce a “punch” to your
senses all at once, and then fade. They are not like the naturals that
were complex and deep, offering a mystery to the senses of the be-
holder. They don’t mix with the wearer’s body chemistry, or change
with time on the skin, as do the natural scents (Aftel, 2001).
The Environmental Protection Agency (EPA) has confirmed that
poor air quality can cause neurological and physical problems such as
headaches, dizziness, fatigue, and forgetfulness, so why is it we have
not seen the connection of the prolific use of synthetics with our
health? About 80 to 90 percent of synthetic fragrances are petroleum
products that volatilize into the air to reach our nostrils, and they also
can linger on our clothing and surroundings for months. Some syn-
thetic perfumes are also known to be neurotoxins (Williams, 2004).
Today our sense of smell has become deadened by the overuse of
these synthetic scents in the wide variety of products we are faced
with every day. They are in our foods, our environment, in the cleans-
ers we bathe our skin and households with, and the list goes on. It is
almost difficult to smell a natural scent and not think of a product,
such as lemons and wood polish, anymore. It is no wonder that in-
cense has not been immune to this phenomena, and no wonder why
the vast majority of incense is chalked full of synthetic fragrance.
However, as incense is not a utilitarian product, why would we de-
prive ourselves of the beauty of natural scents? Why not worship with
a product that honors nature, spirituality, and has the potential to add
to the livelihoods of rural people around the globe? Why not get back
to the real pleasure and appreciation of natural incense?
HOW THE SENSE OF SMELL WORKS
Each time we inhale, we also smell. Our noses are equipped with
small, dime-sized patches of olfactory membranes that supply the
nerve endings to signal to our brains the sense of smell. We have hun-
The Sacred Sense 39
dreds of millions of these olfactory nerve cells, and each one has
about six to twelve hairs, or cilia, with receptors. These nerve cells are
each replaced every twenty-eight days. Every odor molecule fits into
a specific receptor cell. As the receptors are stimulated by odors that
are brought in by our inhalations, the nerve cells fire and send signals
to the brain. The area of the brain that then processes the sense of
smell is the oldest part of the brain, the limbic lobe, which is associ-
ated with our deepest desires and impulses, sexual and emotional im-
pulses, including fear, joy, anxiety, depression, and anger. The limbic
system also has direct control of the heart rate, blood pressure,
breathing, stress levels, hormone balance, and memory (Williams,
2004; Aftel, 2001).
The sense of smell is the only one of our five senses to be con-
nected directly to the brain, and the olfactory membranes are the only
places in the body where the central nervous system comes into direct
contact with the environment. Our other senses all go through the
thalamus first, which acts as a switchboard operator for the brain. The
thalamus sends the impulses on to other areas of the brain, including
the cerebral cortex. When an odor molecule stimulates a nerve cell
lining, an electrical impulse is then sent to the olfactory bulb, which
then transmits impulses to the gustatory center (where tastes are per-
ceived), the amygdala (where emotional memories are stored), and
other parts of the limbic center of the brain. This is why a whiff alone
of one scent can elicit deep emotions in us, even before we have per-
ceived them consciously (Aftel, 2001; Williams, 2004).
The limbic lobe consists of certain brain centers, one of them being
the hippocampus. Since the hippocampus has the ability to directly
stimulate the hypothalamus, it may enhance hormonal functions. The
hypothalamus is our hormonal control center in the brain, producing
important hormones as growth hormones, sex hormones, and neuro-
transmitters such as serotonin. Since scents may cause reactions in
the limbic lobe through the hippocampus to activate the hypothala-
mus, it can be seen how they may exert physiological changes in the
body. This is much of the basis of the therapeutic use of essential oils,
and may explain some of the therapeutic activity of medicinal incense
(Williams, 2004).
In an evolutionary viewpoint, it may make some sense about why
our sense of smell has become so weakened compared to other, “less
evolved” creatures. When we walked on all fours, our sense of smell
was close to the ground, our environment, each other’s genitals, and
to scent trails that we relied upon. However, as we began to walk
more upright, we lost proximity to those things, and so our olfactory
membranes were not needed as much. This is when our other senses
became more important for gaining access to information of the
world (Aftel, 2001).
As explained earlier, the sense of smell has also lost its importance
at least in a cultural viewpoint. This occurred around the time of the
Enlightenment, when the sense of sight and science became dominant.
However we know that our sense of smell can be trained and made
keener, as there are numerous examples of people, such as Helen
Keller, who developed a strong sense of smell when their other senses
are compromised. Have you ever wondered why we say, “I would have
to see that with my own two eyes to believe it?” Most of us have lost
touch with our own sense of smell so much, that if our eyes are closed
we could not tell what the item was that we were smelling.
The sense of smell is far from history, however. It is an area of sci-
ence that, although not a popular, still holds many mysteries yet to be
discovered. One misconception is that scent is just a sensation in our
bodies that is produced by the scent molecules interacting with our
receptors. On the contrary, it has been shown that scent can actually
enter the blood stream, and therefore presumably produce biochemi-
cal interactions. For example, after mice inhaled sandalwood oil, the
sandalwood derivatives alpha-santalol (6.1 ng/ml), beta-santalol (5.3
ng/ml), and alpha-santalene (0.5 ng/ml) could be found in the blood
samples of the mice. Likewise, when they inhaled the pure fragrance
compounds that are present in so many plants, coumarin and alpha-
terpineol, these compounds were also present in the blood samples
(at 7.7 ng/nl, and 6.9 ng/ml, respectively). It is also well documented
that inhalations of fragrance through the nose goes to the brain, where
it has neurological effects that may alter blood pressure, pulse, and
mood, and it may also have sedative effects. Perhaps the early belief
that the sense of smell could directly alter our health was not so far-
fetched (Jirovetz et al., 1992; Williams, 2004).
THE LINK BETWEEN TASTE AND SCENT
Tastes are generally divided into five qualities: salty, sweet, sour,
bitter, and umami (the flavor of glutamate). The qualities of smells,
The Sacred Sense 41
on the other hand, have never been agreed upon. As discussed in the
beginning of the chapter, the sense of smell is the one sense that
seems to have no words that are able to describe it. The best we have
been able to come up with is to describe it through our other senses,
especially our sense of taste. Even the great philosophers were in a
state of disagreement, whereas Plato divided smells into pleasant and
unpleasant, Aristotle classified them into seven subclasses. Linnaeus,
in the eighteenth century delineated smells into seven different types:
aromatic, fragrant, alliaceous (garlic), ambrosial (musky), hircinous
(goaty), repulsive, and nauseous. Added to this list later were ethereal
(fruity) and empyreumatic (roasted coffee).
A lot of what we perceive as taste, however, is in fact olfaction. Ac-
cordingly, when we perceive a defect in our taste—as when we have a
cold and a stuffy nose and our food does not taste as good as usual—it
is in fact only a defect in our ability to smell. Olfaction alters flavor.
The perception of food flavor is made up of different aspects of foods:
the smell, taste, texture, and temperature, smell being very important.
Disorders of taste and smell have been difficult to treat convention-
ally, since there has been little understanding and knowledge of how
these senses work. In fact, alterations in taste or smell can be a signal
that some other disease process is at work in the body. Approximately
2.7 million American adults have difficulty or decreased sense of
smell, whereas approximately 1.1 million have problems with their
sense of taste. Deficiencies in the senses of taste and smell can cause
anxiety, depression, and even nutritional deficiencies because people
may eat less. Since taste is such an important sense in experiencing
life and socializing, it holds a place next to smell in how our early
memories are shaped and remembered (Ackerman, 1990).
Taste is also known as the social sense. Humans rarely choose to
dine alone, as much of the enjoyment of the sense of taste is social en-
joyment. It is also the reason that the act of eating meals together is so
important for family bonding. It is as if it is a social contract that
brings us together by “breaking bread.” All of our holidays are asso-
ciated with eventful meals, as are important moments in our lives,
such as weddings. Taste and the act of eating is also ritualized in cer-
tain religions, such as taking communion for Catholics, or the act of
eating horseradish by Jews at seder to symbolize the tears shed by
their ancestors.
As with the sense of smell, the sense of taste has much to do about
how we enjoy the “richness” of life. Without either of these senses,
life becomes dull, and people are prone to depression and anxiety. In-
cense, as with food, is used to mark special rites of passage and holi-
days. It is one of the rituals that bring us more richness to the experi-
ences with which we use it.
SCENT AND MEMORY
In the beginning of this chapter you may have imagined some of

your favorite smells and the memories that are attached to them. You
may have remembered how your lover’s shirt brings a memory so
close to your mind that you feel instantly close to him or her, or per-
haps you remembered the smell of a certain food that instantly trans-
ported you to your parent’s house. We have all experienced the pow-
erful link between scent and memory, and how scent acts as our
magical time machine that can instantly transport us to distant memo-
ries and make us relive them as if we were there—with all the feelings
attached to that experience intact. Part of the explanation of how scent
is able to do this has been discussed in explaining how the sense of
smell works.
Our sense of smell is the only sense that is directly linked to the
brain—to the limbic lobe, a part of the brain responsible for our deep-
est desires and emotions. As it is the only sense that is not processed
in the thalamus first, it is the reason we can be transported to these
places in our memory before we consciously even know we are
smelling a scent.
The sense of smell is among the first senses to awaken when we are
babies—it guides us to the smell of our mother’s milk, and we can
differentiate our mothers from others just by the sense of smell alone.
Babies smile when they smell the scent of their mothers, and this in
turn pleases the mother. These are some of our earliest fond memo-
ries that the sense of smell evokes in us (Aftel, 2001).
The sense of smell is also important to us when we are adults, as it
can alter our learning and ability to do certain tasks. Research has
confirmed that certain aromas are associated with enhanced task per-
formance. For example, in one study, peppermint odor was investi-
gated for its effect on work performance, measured by typing perfor-
mance, memorization, and alphabetization. When the protocol was
The Sacred Sense 43
followed with the peppermint odor, there was a significant improve-

ment in performance, measured by differences in the gross speed, net
speed, and accuracy of the typing task. Alphabetization also im-
proved strongly when in the presence of the peppermint odor. The re-
searchers concluded that peppermint was associated with a general
arousal of attention, enabling the participants to be more focused on
their tasks and increase performance (Barker et al., 2003).
Lavender and rosemary, according to essential oil therapy theory,
have somewhat opposite actions to each other: lavender is supposed
to be calming and help you to relax, and rosemary is supposed to be
stimulating. For many years, essential oil therapy was laughed at as
hocus pocus by the scientific community (and largely still is), but re-
cently an increasing number of clinical studies are confirming its
therapeutic effects. In several studies, lavender has indeed been con-
firmed to have a calming effect, and to be able to lower people’s re-
sponse to stress. In another study, lavender and rosemary were stud-
ied for their effect on cognition and mood. In this randomized study,
rosemary stimulated the memory and also increased performance,
whereas lavender did the opposite. Lavender and rosemary also pro-
duced a feeling of contentment that was significantly higher than the
control group that was subjected to no scent (Moss et al., 2003).
In a study on the effect of essential oils on brain activity, subjects’
EEG (electroencephalogram) changes were monitored directly after
inhalation of essential oils. Four odors—lavender, chamomile, san-
dalwood, and eugenol—were applied to the subjects, and then both a
subjective evaluation and EEG changes were monitored. From the
twenty-two adjective pairs that were used to describe the sensory ex-
perience by the subjects, four basic factors were described: “comfort-
able feeling,” “cheerful feeling,” “natural feeling,” and “feminine
feeling.” The scents that were used to describe “comfortable feeling”
were ranked highest to lowest in producing that feeling: lavender,
eugenol, chamomile, and sandalwood. The alpha 1 (8 to 10 Hz) of
EEG at the parietal and posterior temporal regions significantly de-
creased after inhalation of lavender, as well as after inhalation of
eugenol and chamomile. The researchers linked lower alpha 1 brain
activity to the subjective feeling of being comfortable (Masago et al.,
2000).
These have been just a few of the clinical studies that have been
performed recently in discovering how exactly scent interacts with
the brain, memory, and our health. As the research mounts, scents
will be sure to play an increasing role in our lives as lifestyle, thera-
peutic, and performance aids.
SCENT AS A DIRECT PATH TO THE SOUL
The sense of smell has been described as being able to detect the
“savor of life.” In a description of one man’s experience after com-
pletely losing his sense of smell, he said it was like life lost its savor.
There was suddenly no depth to life, and all the things that he had
taken for granted smelling before, such as books, people, the city, and
spring were sorely missed. It is as though scent gives depth or soul to
those very objects that surround us every day. Without it life seems
more lifeless and it is more difficult to enjoy (Classen et al., 1994).
Because scent gives depth and soul to everything around us, it also
touches us physically, emotionally, and often spiritually. There is no
better example of scents that touch us on a spiritual level than in-
cense. Although this is difficult to prove or even define (how some-
thing could affect us on a spiritual level), there seems to be no coinci-
dence that incense is used in different and disconnected religions and
spirituality across the globe. Perhaps it has to do with the anatomy of
the sense of smell, and how this sense is processed in the oldest part
of the brain, and in a sense in the most ancient part of ourselves. Since
the limbic lobe of the brain is also the seat of the emotions and sexual
impulses, it may be the most connected to our sense of what it feels to
be human and to possess a soul.
Through his book Phantoms in the Brain, noted neurologist V.S.
Ramachandran stirred up all kinds of controversy about the role of
the brain in our perception and experiencing God. One of the chapters
is dedicated to the phenomenon of intense religious experiences by
people with some types of injuries in the temporal lobe of the brain.
Whereas some church leaders have claimed that he has uncovered
some sort of God antennae in the brain, atheists have also used his re-
search as proof that God does not exist (Ramachandran, 1999).
One way to understand the connection between scents and the soul
is to examine the effect of scents on meditation. Certain scents make
us more able to relax, while others may help us to focus. Others are
said to be able to open up the mind and the soul in meditation and to
spiritual experiences. Certain scents in the form of incense have been
The Sacred Sense 45
used to deepen meditation, and in this way to deepen us into what it is

to be ourselves. Meditation can bring us the understanding of what it
is to be our true selves, and through this understanding we are able to
dissipate much of the suffering that accompanies life.
However, deepening our sense of smell beyond its use in medita-
tion or in using smells therapeutically has a role. Smells can help us
live more content, relaxed, and stress-free lives, as well as bring
richer meaning to life. To develop our sense of smell more keenly and
awaken to the world of scents and their complexities around us is to
awaken to what it means to be more alive.
PERFUME AND FRAGRANCE ALLERGIES

AND SENSITIVITIES
Some people are overly sensitive to scents, and their inhalation can
give them headaches and dizziness, whereas for other people even
strong scents go unnoticed. Sensitivities to scents may also cause
someone to get puffy-eyed and break out into hives when they come
into contact with these fragrances. Many other symptoms are re-
ported with fragrance allergies, including nausea, fatigue, shortness
of breath, difficulty with concentration, respiratory complaints, aller-
gies, and perhaps even asthma. Although some people enjoy fra-
granced products, a growing number of people are saying “enough is
enough!”
These sensitivities to perfumes and fragrances are not just “made
up,” however, since some perfumes have been confirmed to be neuro-
toxins. Some perfumes have been linked to central nervous system
disorders, headaches, confusion, dizziness, short-term memory loss,
anxiety, depression, disorientation, and mood swings. In addition,
contact dermatitis to fragrances is one of the most commonly re-
ported symptoms of perfume allergies. Multiple chemical sensitivity
(MCS), a health condition in which exposure to one chemical causes
sensitivities to other chemicals, can be particularly disabling because
often fragrances are so abundant in our environment that those who
suffer from MCS can barely go outside (Williams, 2004).
Fragrance allergies and sensitivities are a growing public health
problem. More than 5,000 different fragrances are formulated in
products that are used daily, including soaps, beauty aids, household
cleaners, laundry aids, drugs, foods, paper and plastic products, in-
dustrial greases, and solvents. Moreover, items that are labeled “un-
scented” or “fragrance free” are not always what they claim to be. It
has come to the point where some high schools, public attractions,
and public buildings have posted policies of no fragrance use by their
inhabitants (Williams, 2004).
One type of synthetic fragrance, the chemical AETT (acetyl-
ethyltetramethyletetralin), which was used in a number of personal
care products, became such a public health concern that it was with-
drawn by the perfume and fragrance industry. Despite evidence in a
number of animal studies that it could cause significant brain and spi-
nal cord damage, the U.S. Food and Drug Administration (FDA) in
the 1970s refused to ban it. Luckily it was withdrawn from the market
by the industry, but only after public concern had mounted (Eier-
mann, 1980; Spencer et al., 1979). Another synthetic fragrance, 6-
MC (6-methylcoumarin), was found to be a photocontact allergen.
One study on individuals with a history for having photosensitivity
reactions found that the incidence of the photocontact allergies has
been declining, possibly due to industry and consumers’ increased
awareness and preference for products without photoallerginic ingre-
dients. However, the incidence of photosensitivity by people using
sunscreens with these agents included is increasing. Overall, fra-
grances are the leading cause of allergic contact dermatitis due to
their inclusion in cosmetics, with photosensitivities being less com-
mon. (DeLeo et al., 1992; Larsen, 1985; Williams, 2004).
As some people have begun to turn their backs on products con-
taining synthetic fragrances, the industry has responded by creating
“unscented” or “fragrance-free” products. However, these products
may still contain fragrance chemicals that are used to cover the scent
of other chemicals in the product. In fact, when a fragrance is used in
a product, the companies are not even required by law to disclose
what kind of fragrance has been used because many companies claim
these are trade secrets. All that is required is that they list the word
“fragrance” on the label if it is added. It has gotten to the point that
synthetic fragrances are almost unavoidable in this culture (Williams,
2004).
Common scented or synthetic products that cause sensitivities are
gasoline, diesel exhaust, acetone, fabric softeners, scented laundry
detergents, acetate (often in hairspray), nail polish paints, magic
markers, carpet solvents, deodorized cat litter, scented shampoos and
The Sacred Sense 47
conditioners, propane/butane, cigarette smoke, bug spray, furniture

polish, and mothballs. The FDA has a program in place for reporting
adverse reactions to cosmetics, and through this program, an in-
creased number of adverse reactions to fragrances in products such as
these are being reported from fragrance compounds (Williams,
2004).1
Prior to all the allergies, illnesses, and backlash to fragrances be-
cause of the use of synthetic scents, natural scents and essences were
used for millennia for healing purposes. Among these was incense.
Incense has played an important role in traditional medicines of many
distinct cultures since the beginning of time for man.
ESSENTIAL OILS AND FLOWER ESSENCES

FOR HEALING
Essential oils are the volatile components of plants—including

flowers, fruits, seeds, leaves, bark, stems, and roots—that during dis-
tillation are separated first (see Photo 2.2). In any essential oil may be
hundreds of different chemical compounds, and the profile of the es-
sential oil may be altered by numerous factors, including the part of
PHOTO 2.2. Essential oils in decorative bottles.

plant it was extracted from, the plant chemotype, and the growing
conditions, such as soil, geographical region, altitude, water, climate,
harvest and postharvest handling, season, and the process of distilla-
tion. Essential oils are used for numerous applications, including cos-
metic, flavor and fragrance, and therapeutics, and it is important that
when an essential oil is used for internal use, it is a therapeutic grade
that does not contain harmful solvents. Adulterated essential oils, and
synthetic oils that are disguised as essential oils are, unfortunately,
common and caution should be exercised when choosing essential oil
sources to consume.
Essential oils differ greatly from synthetic fragrances, one of the
most important ways being that they are made up of many—often
hundreds—of different natural chemical components. With the com-
plexity of the essential oils, a built-in safety factor is thought to exist
in that whereas one component alone may exert a strong and undesir-
able effect, the other components mixed in the essential oil that may
counteract these effects, or at least dilute them. Synthetic fragrances,
on the other hand, are composed of just one chemical. This is similar
to the common argument for the safety of herbal medicine versus
pharmaceuticals. Whereas a single pharmaceutical is designed to
have one particular action and is strong and disrupts the body’s ho-
meostasis, an herbal medicine often contains many components that
result in a more balanced effect.
In order to prevent confusion between inferior or adulterated oils
in Europe, a set of standards have been developed called AFNOR
(Association of French Normalization Organization Regulation) and
ISO (International Standards Organization). Essential oils are certi-
fied by both AFNOR and ISO standards only if they are both high
quality and have the characteristic profile of chemical components
for that oil. In order to deliver high-quality products in the United
States, some U.S.–based companies aim to comply with these
standards.
Beyond the quality of the oil itself, it is important to buy products
that are as safe and natural as possible. Many companies have prod-
ucts—from dish soaps to shampoos—that sound like they have bene-
ficial essential oils included, but the quality of the oils or the amount
of the oils is often low and poor, and other fragrances are added to
give the illusion that the essential oils are producing the characteristic
odor of the product. In addition, if you are looking for a product that
The Sacred Sense 49
is “good for you,” keep your eye on the other ingredients in the prod-
uct and make sure that you are not duped into buying a largely syn-
thetic and potentially harmful product when you wanted something
natural and beneficial (Williams, 2004).
Essential oils are important in the understanding of incense be-
cause part of the characteristic scent emitted when a plant is burned,
such as incense, is volatile oil, or essential oils. Essential oils are also
added to some incense products, such as sticks and cones. As with
other products claiming to be natural and contain essential oil, it is
important to know if other synthetic fragrances have been added to an
incense product.
As explained earlier, because the limbic lobe of the brain contains
the hippocampus, which can activate the hypothalamus—our hor-
monal production center—the use of essential oils therapeutically (as
well as incense) can be seen to have some scientific basis. Indeed,
preliminary research on essential oils have found them to be able to
alter energy levels, help reduce stress and trauma, and even to stimu-
late growth hormone, which may enhance our longevity and youth-
fulness. Dr. Alan Hirsch of the Smell and Taste Treatment Center and
Research Foundation in Chicago (cited in Williams, 2004) believes
smells can alter the mood faster than anything else. However, as we
have begun to understand the positive effects of essential oils on
mood and well-being, we still know very little about the effect of
synthetic fragrance on us (Williams, 2004).
Another way that essential oils have been found to exert a thera-
peutic effect is through enhancing the brain’s level of oxygen. Re-
search has found that the sesquiterpenes present in sandalwood,
frankincense, Melissa, myrrh, and clove oils can increase oxygen lev-
els in the brain by 28 percent, which undoubtedly may produce other
benefits in the body. The benefit of the increased oxygen is the in-
crease in the activity of the hypothalamus and its subsequent effect on
emotions, learning, and attitude. Other benefits include improving
immune function, hormone balance, and energy levels (Williams,
2004).
Hirsch has also found certain essential oils to have effects on
weight loss, satiety, and libido. In one study, peppermint essential oil
was given to participants who had tried and failed other weight loss
measures. The study involved more than 3,000 participants over six
months, and found that the average weight loss with the use of pep-
permint was over five pounds monthly. In a separate study on the ef-
fects of different essential oils on libido, thirty-one men were tested
in a double-blind, randomized design. The scents that produced the
largest increase in libido were a combination of lavender and pump-
kin (Williams, 2004).
Many other clinical studies are mounting on the therapeutic effects
of essential oils. For example, aroma inhalation via an aroma lamp
(containing lavender, peppermint, rosemary and clary sage) was
tested on nursing students for its effect on students’ stress levels. The
aromas resulted in lower anxiety and perceived stress scores, and
fewer physical symptoms being experienced by the students (Park
and Lee, 2004). In another study, the perception of pain caused by
heat, pressure, and ischemic pain was found to be lower after treat-
ment with lavender and rosemary essential oils (Gedney et al., 2004).
Essential oils are also being researched and have been found to be
good as adjunct treatments for certain diseases and conditions. In one
study, the use of lavender tincture was compared to a common phar-
maceutical treatment for depression, imipramine. Although lavender
alone did not provide as good therapeutic efficacy as imipramine,
when the two were combined, the result was a higher efficacy than us-
ing the imipramine alone. The authors suggested that the lavender
tincture may be of benefit for treating mild to moderate depression
(Akhondzadeh et al., 2003).
In the early 1900s a physician named Edward Bach developed a
branch of homeopathic or herbal medicine using only flower extracts
as ingredients. His belief was that in order for a patient to improve his
or her condition and heal, the patient must improve his or her emo-
tional condition first. Flower essences are dilute extracts of various
types of flowers, and today they are made in several different lines
and companies beyond Bach Flower Essences. Although not much
research exists to confirm their efficaciousness, they continue to be a
safe and popular form of alternative medicine. Perhaps there is some
correlation to the efficacy of incense (those made from flowers) and
the efficacy of flower essence therapy.
INCENSE FOR KEEPING TIME
Incense and the sense of smell has also helped us to perceive and
measure time. This is because historically incense was used in the Far
The Sacred Sense 51
East and East Asian countries as a means of keeping time. The first
time-keeping devices that all civilizations have developed seems to
be some derivative form of the sundial, ranging in its most primitive
state being a tree or pole erected in a cleared area, to its more devel-
oped form of intricate gold sundials. The second known form of
keeping time seems to be the clepsydra, or water clock, and the third
the use of incense burning to keep time. For centuries these three
forms of time measurement were the only methods that were used,
until the much later advent of the mechanical clock. Time measure-
ment began as something that could be perceived mostly by the sense
of sight, as sundials and water clocks need to be viewed in order to in-
terpret the time. The sense of touch was used later, after the advent of
the mechanical clock for blind persons to know the time, and at one
time—though it was never widely used—there was even a clock that
employed the sense of taste! The sense of smell was used since the
earliest times to measure time in the form of incense in the countries
of the Far East, and these practices were adopted throughout Asia
(Bedini, 1994).
Incense was probably chosen for time measurement due to its con-
stant burning time and its common use in the home and in worship in
those days. Incense burning was among humanity’s common experi-
ences, and it became an activity that was so common that everyone
knew approximately how long it took to burn a stick of incense, as did
other common activities such as drinking a cup of tea or eating a bowl
of rice. In fact, “the time of burning an incense stick” (i chu
hsianghsiag ti shih hou) is repeated in ancient Chinese writings and
poems referring to the passage of a specific amount of time (Bedini,
1994).
The incense used to keep time first began as incense sticks. These
were essentially joss sticks (see Photo 2.3) that had time measure-
ment markings on them usually in two-hour blocks. Before incense,
the sundial, the water clock, and other primitive means of keeping
time—such as looking in a cat’s eyes—were used, but only incense
survived until modern times. This is probably because incense held
more meaning and has been a welcome part of people’s lives since an-
cient times. For example, incense was believed to be able to maintain
a pleasant state of mind, sustain the spirit, and attract auspicious
gods—not to mention lovers—to oneself. For these reasons, it was
used in all sorts of common daily activities, and also in civil (as in the
PHOTO 2.3. Joss sticks.
civil offices) and formal affairs, such as in the presence of the

emperor (Bedini, 1994).
Incense was used not only for time, but also for other time-mea-
surement activities, such as in the measurement of water. The water
measured would be the amount that flowed in the time it took for in-
cense to burn. Another activity that incense was used for was to time
an imperial progression, which was always aligned with the most
beneficial astrological timing. Among the poorest classes, a knotted
cord made of punk (a decayed woody material) was used as an in-
cense time-keeping device. The spacing of the knots determined the
time increments (Bedini, 1994).
Later, other incense devices were used for time measurement that
replaced the incense stick, such as the dragon boat alarm, the incense
spiral, and the incense seal. The dragon boat alarm was a model rep-
lica of a boat that had at its bow and stern the head and the tail of the
dragon, respectively. Along the hull of the boat were wires that were
placed in order to hold an incense stick, and then lying over top of the
incense stick in specified increments were silk threads that had bells
attached to each end. When the burning of the incense stick reached
the thread, the thread would break and release the bells into the hull,
The Sacred Sense 53
making an alarming sound. This would notify someone that a certain

time had passed (Bedini, 1994).
Spiral incense coils were used to keep time when the time passage
that needed measuring was too long for an incense stick. For exam-
ple, the coils were used during night watches in order for different
shifts to replace one another. Today coils are used as insect repellents
in homes and as offerings in Buddhist temples, especially prevalent in
Southeast Asia, where they are suspended from the ceiling rafters.
These coils have also started to appear on the market in the United
States, in such popular shops as the Pottery Barn, as they have a dis-
tinct and decorative look in the home and garden (Bedini, 1994).
The use of the incense seal came from a sect of Buddhism called
tantra. In one of the tantric scriptures, a feature of one of these tantric
rituals was titled, “The [Incense] Seal of Avalokitésvara Bodhisatt-
va.” The text detailed the burning of a trail of incense in the shape of a
Siddham seal character, and with that certain spiritual meanings were
to come (see Chapter 3). After the translation of this tantric text into
Chinese, the Chinese came up with a system of using the seal not only
for prayer, but also for time telling. Since the Buddhist services were
performed six times daily, the seal was used as a means for dividing
time. Later, the incense seal became commonplace outside of the
temples in civil life as a means for keeping time, and different adapta-
tions of the seals were made (Bedini, 1994).
THE DIVINITY OF SCENTS
Scents are often referred to as essences or spirits. They are some-

where between the physical and metaphysical worlds, giving them a
powerful effect on the mind and body. Mandy Aftel (2001) describes
scents to be “at once holy and carnal, spiritual and material, arcane
and modern, tangible and intangible, profound and superficial.”
According to Classen (Aftel, 2001, p. 18),
The common association of odor with breath and with the life-
force makes smell a source of elemental power, and therefore an
appropriate symbol and medium for divine life and power. Odors
can strongly attract or repel, rendering them forceful metaphors
for good and evil. Odors are also ethereal, they cannot be grasped
or retained; in their elusiveness they convey a sense of both the
mysterious presence and the mysterious absence of God. Finally,

odors are ineffable, they transcend our ability to define them
through language, as religious experience is said to do.
Before the use of scents for making perfumes and scented oils and
unguents, scents were used in spiritual rituals across the world. The
reasons it was included in these rituals vary, and many overlap, includ-
ing as a means of purification, to communicate or call spirits, to chase
spirits away, as a means of inspiration and deepening meditation, and
transport of the soul. In fact, it is interesting to look at the Latin bases of
the words perfume and incense. Perfume means literally “through
smoke” (per fumum), and incense means literally “something burnt”
(incensum).
Scents in worship have also been prepared in other ways, one of
the next oldest being as anointing oils, such as fragrant oils and un-
guents. Many more indigenous cultures use fragrant oils and scents
on their bodies in such as way, and this has also been traced back to
the time of the Egyptians. The Egyptians had a fragrant blend called
kyphi that was used in many ways, and for many purposes. Kyphi was
said to be cleansing, have a calming effect, induce dreaming, sweeten
the breath, restore the imagination, and to induce sleep. In early
Christian tradition, the use of an anointing oil called chrism, a conse-
crated oil, began. Chrism is still used today for priests and kings, and
in fact the same blend continues to be used for anointing the King of
England—a mixture of rose, orange blossom, jasmine, cinnamon,
benzoin, civet, musk, ambergris, and sesame oil (Aftel, 2001).
The use of incense and anointing oils was for purposes that often
served the mind, body, and spirit. In ancient times, and in other non-
Western cultures today, the separation of mind, body, and spirit was
never as great as it is today. Instead of treating the mind, body, and
spirit as three distinct areas, with distinct concepts about what affects
them, they were thought of as all truly connected.
In Egypt, as in many more indigenous cultures, where the doctors
were also priests and the “practice” of medicine overlapped strongly
into spiritual realms, the use of scented oils, incense, and other prepa-
rations were used heavily. Later in pre-Western civilization, the use of
these scented materials was spread among several groups of people,
the occultists, the perfumers, religious/spiritual practitioners, and the
physicians. Occultists still used aromatics in similar ways to their pa-
gan predecessors into the sixteenth and seventeenth centuries.
The Sacred Sense 55
Incense symbolized many things in spiritual terms. As previously

mentioned, in some cultures, such as the ancient Romans and early
Christians, incense symbolized the odor of God or the gods, and such
a scent on its own could indicate a god’s presence or holiness. The
grace, holiness, and loveliness of the divine was thought to exude a
sweet smell. This sweet smell could be embodied by living people,
such as saints, called the odor of sanctity, and it has been noted in cer-
tain righteous individuals in history, as it was said to be present at the
death of Sir Lancelot (Aftel, 2001). The Buddhists of China and Ja-
pan thought incense smoke to literally be the teachings of Buddha,
and because of this they referred to the practice as “listening” to the
incense, as many still do today.
Sweet scents were also symbolic of paradise, or the Garden of
Eden. Many references have been made to the overwhelming sweet
and voluptuous odors present in the Garden of Eden, and at times
scents were used to re-create this paradise. That many types of in-
censes, including frankincense and myrrh, came from areas near
where the Garden of Eden was thought to be located gives credence to
this idea (Fischer-Rizzi, 1996).
As synthetics became popular, the use of natural aromatics faded
away greatly from religious practice. Those who perform ceremo-
nies, be they Buddhist or Catholic priests, often buy mass-produced,
spiritual/religious blends, such as the “Three Kings Blend,” or “Tem-
ple Blend,” and they are unaware, and sometimes largely uncaring,
that these blends might contain synthetics. What would our spiritual
practices look like if we really cared about what incenses we used,
and what kind of connection to these scents might we uncover
through reintroducing them to our practice? Perhaps a greater sense
of awareness and enjoyment of the world might be gained by our re-
developed sense of smell if we brought the association of divine or
spiritual ecstasy to the natural sweet smells that surround us daily.
NOTE
1. The numbers for consumers to report adverse reactions by fragrance or other
chemicals in cosmetic or body care products are (800) 535-4555 (nonemergency),
(301) 443-1240 (emergency), or (888) 463-6332 (for product information).
Chapter 3
The Pervasiveness
The Pervasiveness of of Incense
Incense
In every house, boat, street and garden the traveler, after a little
observation beholds signs of religious import, principally in the
innumerable joss sticks that are forever smoking . . . through cit-
ies and villages; in enormous temples . . . and on barren crags by
the salt sea . . . and in the hut of the beggar . . . appear the silent
but everlasting signs of adoration.
Written by a nineteenth-century American observer in China

(Bedini, 1994)
Imagine tiny spirals of smoke rising from every continent of the

globe. Then try to observe numerous rituals, chants, meditations in
complete silence, and prayers that ride those tiny spirals into the
heavens. Perhaps God waits to hear these prayers on a highway of
scent, or maybe spirits gobble up the incense as soon as it is lit. Per-
haps all the good spirits or angels come to see as the bad ones flee. Or
maybe the incense smoke washes over the supplicants like water
cleansing them of impurities. Incense use is so pervasive throughout
the globe, cultures, and time that only snapshots of how people use it
and view it and little pearls of wisdom can tell its story.
THE EARLY INCENSE TRAIL IN EGYPTIAN,

GREEK, AND ROMAN TIMES
It is thought that incense was first used in the countries of the Near
East, such as Egypt, and then traveled to India in an early period, and
then on to other Asian and European countries from there. Incense
use in Egypt is known from as far back as the eighth century, when
The Incense Bible
doi:10.1300/5820_03 57
the Egyptians had a highly evolved relationship with aromatics. They

obtained the juice from certain succulent flowers and plants, the pulp
of fruits, resins and gums from trees, oily substances from seeds, and
mixed them with spices, wine, honey, and oils to develop their blends
for incense and unguents (Aftel, 2001).
In the earliest times of the Greeks, incense or fragrant oils were not
used. The Iliad describes the early Greeks as brutal savages who had
no refined sense of smell and who did not use incense in burial rites.
Later, in The Odyssey, came mention of perfumed robes as well as the
burning of cedar wood for the scent. In the sixth and seventh centu-
ries, as the Greeks developed closer relationships with Syria and
Egypt, they also developed more luxuries and civilization and began
to import perfumes and incenses (Atchley, 1909).
The gods of Greek and Roman times were routinely offered in-
cense as a sacrifice. The gods of this time were thought to reside in a
fragrant Mount Olympus, and to be fond of similar sweet scents as we
humans were. For this reason, fragrant incense, flowers, and perfume
were offered in rituals. The Romans applied aromatics lavishly to
statues of sacred icons, as perfumes for their own bodies, on walls,
horses, and even dogs (Classen et al., 1994).
The gods of these times were also thought to be fond of burnt ani-
mal flesh, and this was offered after sacrificial killings. Along with
the sacrifice and burning of all kinds of animals, incense was always
burned. However, incense was offered alone as well. The Pythago-
rean cult that originated in the sixth century BC did not believe in the
sacrifice of animals, as they thought it cruel, and instead believed in-
cense to be a better offering (Classen et al., 1994; Atchley, 1909).
In some cultures, such as the Roman and Egyptian cultures, it was
believed that sweet fragrances were needed in order to assist the soul
in separating from the body after death so it may ascend to the spirit
realm. For this reason, the Egyptians had elaborate methods for
fragrancing the body—both inside and out—and the Romans would
pour or burn aromatics over the ashes of the dead (Aftel, 2001).
More references to the use of incense in rituals were described as
the Greek civilization advanced. The festival of Hera, called Daedala,
was a time of great offerings of wine and incense. In addition, when-
ever anyone consulted th oracle of the Temple of Ceres at Patras, the
priestess would pray, offer incense, and then look down a sacred well
with a mirror where the answer was said to be seen. In the Orphic
The Pervasiveness of Incense 59
Hymns, different fragrant substances were associated with different

gods—frankincense was for one, saffron for another, myrrh yet for
another (Atchley, 1909).
The Romans basically believed in the humoral theory, in which the
basic building blocks of the world were composed of cold, wet, dry,
and hot qualities. In this way they believed the sweet and spicy scents
such as those of incense to be of the hot and dry qualities, whereas
foul scents were associated with cold and wet qualities. This made
sense then to them that many of the aromatics used at those times,
such as frankincense and myrrh, were from the hot dry regions of
Arabia (Classen et al., 1994).
This belief that smells were part of the world in a very basic level
may have led to further connotations between the sense of smell and
intelligence, as being able to keenly perceive smell was recognized as
a sign of intelligence. The Latin word sagax(and our word sagacious)
demonstrates this because it was used to not only mean a keen sense
of smell, but also that someone was intelligent and clever. Indeed, the
very act of emitting and inhaling odor was correlated with the process
of attaining knowledge. This is an interesting belief when compared
to the Japanese Buddhist concept of “listening to the incense” in or-
der to gain the teachings of Buddha, as I will discuss later (Classen et
al., 1994).
In Roman times incense was burned before the statues of gods dur-
ing procession, and were left either in doorways along the procession
route or carried by hand. Incense was even a part of the Circensian
games, which included a procession of dancers and musicians fol-
lowed by people carrying gold and silver censers with various reli-
gious and civil signs inscribed on them, followed by people carrying
the images of gods. In the procession for the goddess Isis, a large
number of people carried candles and torches, while priests carried
lanterns and an altar. At the head of the procession were women who
wore garlands of flowers, and people who strewed herbs, balm, and
other fragrant substances (Atchley, 1909).
In earlier Roman times, it was not customary to burn the dead but
to bury them. However, before the burial the body was washed and
anointed. Later it became customary for the bodies of the dead to be
cremated, and in some instances large quantities of incense and other
spices were brought to the cremations. There is one story of a crema-
tion in which large statues of frankincense and cinnamon were cre-

ated of the departed and then burned on the pyre (Atchley, 1909).
ARABIAN SECRETS
The ancient trade routes of frankincense and myrrh were traveled

by camel and kept secret from outsiders. The exact location of where
frankincense and myrrh trees grew was surrounded by so much myth
and secrecy that the outside world had no access to these trees. In the
ancient land of Sheba—what is today Yemen and Oman—is the place
where frankincense and myrrh trees originated. They grew only in the
hot, stony, and lime-enriched desert belt that was protected from wind
by the mountains. This was also native territory for other incense
plants—such as balsam and cinnamon—all of which made the inhab-
itants of the Arabian region very wealthy. The beginning of the 2,200
mile trade route through the desert began in the town of Ma’rib, at the
eastern corner of the foothills of Yemen. An oasis was located in the
middle of the town, and large walls surrounded and protected it.
The Love of the Prophet
According to the prophet of Islam, Mohammed, he loved three

things the most in this world: women, pleasant fragrances, and
prayer. The most loved of the fragrances by Mohammed was musk.
Musk comes from the scent gland of a deer, and when it is concen-
trated it smells of urine and ammonia, but when it is highly diluted it
becomes an earthy and sensuous fragrance (Fischer-Rizzi, 1996). Ye-
meni women still use incense to perfume their clothing with musk,
aloeswood, sandalwood, clove, and rose. Muslim women use an in-
cense mixture called bakhur, which is made by the family to scent
their burkas and chadors. The incense has a rose water and sugar
base, and consists usually of the aforementioned incenses, as well as
ground up conch shells called duffer (Hyams, 2004).
According to Muslim beliefs,
As sweet scent is the nourishment of the spirit, and the spirit is

the instrument of the faculties, and the faculties increase with
scent; for it is beneficial for brain and heart and the other inter-
nal organs, and makes the heart rejoice, pleases the soul and re-
vitalizes the spirit. (Hyams, 2004)
A close relationship is said to exist between scent and the good spirit,
and scent is one of the most beloved things to the Prophet, who is held
to be the most sweetly scented of all. It is believed that angels like
sweet scents, and demons flee from them since they prefer only those
scents that are putrid or foul smelling. In the Sahih Muslim from the
Prophet, it is said that if someone offers you sweet-smelling plants,
you are not to refuse them. Each region has a plant that is known as
“the sweet-smelling plant” that is used in ritual and appreciated
(Johnson, 1998).
In Muslim teachings sweet scents are thought to be able to enhance
the preservation of health, to repel pain and suffering and their
causes, and to strengthen the constitution. Sweet scents in the form of
certain incenses or fumigants, such as aloeswood, may be further
used to purify the essence of the air. The essence of the air is impor-
tant according to the teachings of the Prophet because it is one of the
six essential elements that is necessary for the preservation of the
health of the body. Therefore, sweet scents in the form of incense are
important for the well-being of mind and body in Muslim beliefs
(Johnson, 1998).
When the temples of Arabia were built, musk was mixed in with
the cement, and it is said that the odor of musk still is present thou-
sands of years later. Adding to the sacred fragrance of the mosques is
a rose water mixture that is sprayed. Today, because the musk deer is
endangered, the seeds of the rose mallow functions as a substitute for
musk (Fischer-Rizzi, 1996).
A number of other different scents and aromatic plants are used in
Islamic rituals and festivities. During the twenty-seventh day of
Ramadan—the celebratory feast for the birth of the prophet and the
conclusion of fasting—one of the most intricate incense mixtures is
used, which is comprised of sandalwood mixed with a number of
other fragrant incenses. It is used to satisfy the negative energies that
could appear during Ramadan (Fischer-Rizzi, 1996).
The Sufi Rose
The symbol of the Sufi came from a fragrant plant—the mystical

rose—that was believed to be the “mother of all fragrances.” Al-
though many people think of the fragrance of rose to be that of ro-

mantic longing or desire, the Sufis connected it to the love of God,
and the desire to be close to God. It was then used for this effect in in-
cense burning mixtures.
The “father of all fragrances” was considered to be ambergris.
However, the ambergris that the Sufi were fond of did not come from
the sperm whale, which produces a substance more commonly called
ambergris, but from trees, possibly Pinus succinifera, which is now
extinct, or from other amber-producing trees. Ambergris creates a
sweet, balsamic fragrance that is also believed to have healing quali-
ties for the heart, including helping reduce anxiety, depression, and
sadness.
The Sufi poets of the mystical order of Islam—Rumi, Hafiz, and
Saadi—all used the sensual and emotion-stimulating praise of fra-
grances in their poetry. Avicenna, a famous physician and mystic, in
his works, such as The Canon of Medicine (original title in Arabic:
“qanun fil tibb”), described how fragrances were interrelated to the
human soul, and the different conditions of the soul. He believed the
soul of the plant was present in its fragrance, and that this could be
called upon in the healing of human beings (Fischer-Rizzi, 1996).
INDIA’S BRIDGES TO INNER AWARENESS
It seems as if no other country possesses such a wealth of aromas

as does India. A diversity of climatic zones—spanning the high ele-
vations of the Himalayas down to the cape of the Indian Ocean—have
enriched India with a diversity of aromatic plants. India is often
thought of as the origin of many of the world’s top incenses, as India
was so influential in the spread of incense and Buddhism into Asian
countries. The people of India use simple brass and stoneware in-
cense burning vessels, as well as more ornate ones that may be cre-
ated into the shapes of animals (usually in bronze) (Fischer-Rizzi,
1996).
In a visit of manufacturers of incense in Mysore, India, Christo-
pher McMahon of White Lotus Aromatics found that prior to 1950 all
the original companies of Mysore used all natural ingredients. Before
this time India was rich in forest products that included spices,
woods, herbs, roots, etc., that are used to make incense. The founda-
tion of Indian culture, he explains, came from the belief of an unseen
and powerful force that created the entire universe. This universe was
seen to be composed of five basic elements: earth (bhumi), fire (ag),
ether (gaggan), air (wayu), and water (nir). The Supreme Power then
gave these elements life, form, and expression by creating plants, ani-
mals, and the rest of the universe. The early people of India saw the
universe in this way, and did not think of themselves as being the only
conscious beings on earth. In order to find a way to express reverence
and to listen to the other inhabitants of the world, they turned to na-
ture to find something that could bring people close to the source of
life, the Unseen Power. They sought some accessible medium that
could transmit to people the unwritten and unspoken laws of true liv-
ing. “Since most people could not spend so many years in deep medi-
tation and contemplation as they (the leaders of the culture) had done,
they needed to find outer symbols that could act as bridges to inner
awareness,” says McMahone (2001). It was the colorful and scented
flora that was found to be able to so easily affect the heart and mind of
any simple person, to bring them to a state of awareness that could
open them for transformation. From this basic knowledge came
teachings on life and a whole system of medicine that is Hindu-based,
called Ayurveda, the “science of life” (McMahone, 2001).
In Ayurveda it was believed that illness stemmed from imbalances
in a person’s inner life. Early signs of imbalance often manifested in
difficulty in the breathing pattern. It was found that reestablishing a
good breathing pattern while inhaling the aroma of aromatic plants
was a key to reestablishing balance and health. This is how the use of
incense became an even more integral part of Indian society. Special
ceremonies called yagnas are held during seasonal transition times.
Central to the yagna ceremony is the building of special fire pits—
called agni kunds—of a specific geometric design that acts as a giant
censer for aromatic plants. People gather around the fire pits and
chant powerful mantras while inhaling the fragrant smoke. This is
done as sort of a “public health” ritual that harmonizes the minds and
bodies of the community with the Unseen Power (McMahone, 2001).
The Fragrance of Hindu Worship
Hindu rituals are closely connected to the use of fragrant sub-

stances. In the temples, as well as on home altars, incense may be
burned as sacrifices to the many gods and goddesses of the Hindu be-
liefs. For example, the god Shiva is honored with the burning of in-
cense every four hours among the religious. Among the most impor-
tant incense substances in India, and among the Hindu people, is
sandalwood. It is used in so many different ways, that its fragrance
accompanies every stage of life. Sandalwood is used as a body pow-
der, an oil, a perfume, a wood for “rosary beads” and other carvings,
and an incense (Fischer-Rizzi, 1996).
According to ancient Hindu writings, incense and other materials,
such as milk and cow products, were used as sacrifices. The Hindu
beliefs state that the gods and spirits of ancestors were nourished by
the aromas of burnt offerings. The Hindu incense is compounded by
several specific substances including frankincense, kungelium (two
kinds of rosin), sarsaparilla, Periploca indica, Curcuma zedoria,
Cyperus textilis, kondo sange-lingam, and the root of the lime tree.
Incense is offered freely in the modern Hindu temples. For instance,
in the temple of Shiva, incense is offered to the Lingam(the phallus)
six times during a twenty-four-hour period (Atchley, 1909).
The Holy Fire is an important Hindu ritual, and among the reli-
gious it is lighted every morning and evening along with an offering
of fragrant incenses. A poem by Kalidasa (fifth century), in Sakun-
tala, captures the essence of this practice (Fischer-Rizzi, 1996):
Sacred fires on the consecrated ground,

nourished by wood, blaze in the hearth around the altar.
May they, together with the holy sacrifice of fragrance,
erase my sins and cleanse you!
During the Hindu wedding the Holy Fire is again important, as the
ceremony takes place around the Holy Fire. In typical Hindu wedding
ceremonies, the couple walks around seven times. In the Malayalam
Hindu wedding ceremony, the bride is adorned in flowers, colorful
jewelry, and in the sari of a color of her choice. She awaits the groom
at her home with a dowry of eight essential items, one of them being a
set of sandalwood powder. In the Parsi Hindu wedding ceremony the
aferghaniyu (a small container that holds smoldering incense sticks)
is used to bless the symbolic mango sapling that is planted by the
groom and decorated with various other ritualistic offerings.
According to Hindu principles, living a harmonious life also
means living with a fulfilling love life. The Kama Sutra, a book writ-
ten in the fourth century AD on the “Instructions in the Art of Love,”

describes the morning rituals of Hindus of high caste. In the morning
they use a fragrant cream on their bodies, a wax mixed with plant
juices on their lips, brush their teeth, and wear a flower on their cloth-
ing. Fragrances are considered a key element to enhance the love-
making experience. The fragrant atmosphere considered to be the op-
timal for bringing the divine union into fruition according to the
Kama Sutra is the bedroom that is perfumed by the scent of jasmine
garlands, sandalwood incense, and the sweat of lovemaking (Hyams,
2004; Fischer-Rizzi, 1996).
The artful handling of fragrant substances is also considered by the
Kama Sutra to be one of the essential sixty-four arts that the cultured
class needs to learn to do well. Incense was burned in the form of
mixtures, powders, dhoop (herbs and resins combined into a putty),
and incense sticks (agarbatti). Incense in the form of cones or sticks
are present throughout the Indian life, on altars, in taxicabs, at mar-
kets and vegetable stands, and in homes. Along the sacred Ganges
River that originates in the Himalayas are burial sites where large
pieces of sandalwood are added to the fire. Sandalwood is thought not
only to be an erotically stimulating fragrance, but also to support the
journey of the deceased to a more magnificent life (Fischer-Rizzi,
1996).
FOLLOWING THE BUDDHIST PATH TO CHINA
Incense has been present in Asian countries since ancient times. It

is normally told that incense came to China first through the spread of
Buddhism, and then traveled to other countries from there. This
would certainly be true of the use of incense in Buddhism, and how
the use of incense spread due to Buddhism. However, it is known that
in China aromatic gums, resins, and incense were used since before
the introduction of Buddhism into China in religious ancestral wor-
ship, with Taoist and Confucian rites. The Chinese ancients mostly
were known to use southernwood and mugwort in powdered form to
communicate with spiritual beings. The Chinese history of incense
use is typical to the rest of the world in that incense use was present in
more primitive cultures and rituals long before it was used in the ways
we know of today (Bedini, 1994).
Incense use and Buddhism spread together into a number of coun-

tries, such as China, Japan, Korea, Burma, Nepal, Tibet, and Sri
Lanka. In Japan, incense use was not known in the earlier religion,
Shintoism, but later became an important part of the culture. In these
Asian and Far Eastern countries, incense use has served religious,
secular, and recreational purposes (Bedini, 1994).
The Asian experience of incense spans many uses, including in re-
ligious ceremony; in medicine; as an act of consecration; to freshen
the air; to cool the body; to scent and perfume the clothing, bed-
clothes, and hair; as a subject of many literary works and poems; and
as a time-keeper. In the oldest known pharmacopoeia, Hsin-hsiu pen-
ts’ao, from approximately AD 659, the major incense ingredients of
early times were listed as aloeswood, frankincense, cloves, patchouli,
elemi, and liquidambar. Later, in the Han period, Emperor Wu im-
ported new aromatics (140-87 BC) due to new international relations,
and this inspired the invention of the “hill censer,” one of the early in-
cense burners. Another form of censer that expanded the use of in-
cense was the Pei chung hsiang lu, a censer with gimbals used for per-
fuming clothes. In the earliest times of censers, they were mostly
used to burn artemisia (mugwort and southernwood) and orchids (a
fragrant species called lan hui lan, Cymbidium faberi). Later,
aromatics began to be imported, such as aloeswood, anise, basil, ben-
zoin, ambergris, camphor, cassia, civet, clove, frankincense, jasmine,
and storax. One plant, Perilla ocimoides (P. frutescens), was favored
for use in timekeeping mixtures due to its even and slow burning
qualities. Incense sticks, often called joss sticks, were known from
early times, and a method of manufacture was employed similar to
making noodles. The family that provided the Imperial family with
incense in the sixteenth century in China survives today as the
company called Nippon Kodo (Bedini, 1994).
The use of incense in sticks, especially in China, is often referred
to as “joss sticks.” The word “joss” developed after Portuguese trad-
ers visited China. They referred to the incense that they saw burning
in temples and other places in front of the images of Buddha as “god
sticks.” Because the Chinese could not easily pronounce their words
for “god,” which was deos, or the Latin word, deus, they pronounced
it as “joss” instead (Bedini, 1994).
Another development in the Asian use of incense through history
was a type of cigarette called the hangon-kôs (Herb of Hangon). It
was named and fashioned after a type of incense that was used during
the Han Dynasty called “spirit-recalling incense” (fan hun hsiang).
The popularity of the incense was not so much due to the suggestion
of the name being a spirit-summoning incense, but because smoke
would cause a photographic image of a dancing girl to appear on the
mouthpiece due to smoke while smoking it (Bedini, 1994).
In Japan, a large piece of aloeswood is preserved in the Shosoin,
the Imperial Treasury at Nara, measuring approximately 152 cm in
length and 122 cm in width at one end, and only 13 cm on the other. It
is a piece of high quality aloeswood that is known as the Ranjatai,
and was a gift from the Chinese court to Emperor Shomu (ruling AD
724-748). Small pieces have been removed from time to time for im-
portant and ceremonial occasions (Bedini, 1994).
Prevailing Over the Forces of Evil in Taoism
Gums and resins were used as incense from ancient times in Tao-
ism in China. The purpose of the use of incense in Taoism was multi-
faceted, and included exorcisms, incantations, and magical rites. Ex-
planations of how it worked varied from its believed ability to make
gods indulgent to its effect on scattering evil.
Large standing bronze or cast iron cauldrons are used as stoves or
incense burners in the courtyard of Taoist temples. Clusters of in-
cense sticks are inserted into an ash base in the cauldrons and left to
smolder. Powdered incense is also used as it is sifted onto ash on flat
metal surfaces. A censer that is a long-handled basin (shou lu) is also
occasionally used in Taoist ritual for burning incense (Bedini, 1994).
One ritual that has not changed since the fifth century, and in which
incense use is very important in the Taoist tradition, occurs with its use
on the altar. A “furnace master” is chosen, and each liturgy begins with
a ceremonial lighting of the long handled incense burner. During the
liturgy there is symbolism of the forces of evil trying to steal the in-
cense burner, and the “furnace master” prevailing in keeping it. At the
end of the liturgy, there is another ceremonial lighting of the incense
burner to represent that the evil forces were defeated (Bedini, 1994).
Buddhist Use and Spread of Incense
A couple of the earliest known materials used as incense in the

Chinese tradition were southernwood and mugwort. An “incense wa-
ter” was also prepared from fragrant incense woods that could be
splashed and rubbed on the body to cool it from heat. From the use of
early incense materials to communicate with spiritual beings came
the ideas that incense brought our prayers on its smoke to the gods,
and also that it brought Buddha’s mercy to those in prayer. As incense
was spread from India along with Buddhism, new types of fragrances
and incense materials became known to new areas. This resulted in
new customs and beliefs about incense being developed that supple-
mented the old customs. The result was that incense took on a more
prominent role in Buddhist observances and symbolism through its
spread to other areas (Bedini, 1994).
Basically, the Chan sect of Buddhism originated from China, and
Zen arose when it moved to Japan. A Buddhist sutra called the
Flower Adornment Sutra (in Sanskrit Avatamsaka) talks about the
bodhisattva (awakened being) path and how a bodhisattva sees the
world. In this, a young man who is wanting to learn the bodhisattva
practices and way of life embarks on an epic journey, visiting fifty-
three teachers, two of them being incense teachers. As he asks one of
the teachers about the bodhisattva path, the Elder named Utpala
Flower responds (Tripitaka, 1981, p. 6):
Good man, I am skilled at discriminating and knowing the myr-

iad of incenses. I also know the methods of blending and mixing
all incenses. All incenses means specifically: all burning in-
censes, all paste incenses, all powdered incenses.
I also know the places from which all the kings of incenses
originate. Moreover I am skilled at understanding and knowing
the incenses of gods, the incenses of dragons . . . humans and
non-humans and so forth—all of those myriad incenses.
Moreover, I am skilled at discriminating and knowing the in-
censes for curing the myriad illnesses; the incenses for cutting
off all evil; the incenses for producing happiness; the incenses
for increasing afflictions. The incenses for destroying afflic-
tions; the incenses that cause one to produce pleasure and fixa-
tion toward that which is conditioned. The incenses that cause
one to produce disgust and the wish to separate from that which
is conditioned. The incenses of renouncing all arrogance and
self-indulgences; the incenses of bringing forth the resolve to be
mindful of all Buddhas; the incenses of certification to and un-
derstanding the different dharma doors; the incense whose use

is received by the sages.
From this passage we may see that the use of incense is important
for the awakened being in helping other people in many ways. The
passage reveals the breadth of knowledge that Buddhism offers about
incense. Truly, one could spend more than a lifetime learning the
ways of incense.
In Japan, the use of incense began as a secular activity, with at least
twenty-four different varieties of wood known before the introduc-
tion of Buddhism. The use of incense in Buddhism in Japan began
through its introduction as a gift of temple materials by King Song-
myong of the Korean kingdom of Paekche to the Japanese Emperor
Kinmei. In AD 551Kinmei became the first Japanese emperor to be-
come interested in Buddhism, and this sparked the spread of Bud-
dhism in Japan. Although earlier missionaries had wandered the
country in previous years, Buddhism had not yet taken hold. As more
court nobility eventually adopted it as their religion, and Chinese art
became popularized, it became firmly established in Japan and many
temples were built at and around Nara (Bedini, 1994).
During Japanese Buddhist worship, an inexpensive and common
form of incense was burned called ansokukô, and more expensive va-
rieties of incense were used by the rich in their temples, such as
ranjatai. In Japan, as well as other countries, the use of incense in
Buddhism was influenced by earlier religious and superstitious be-
liefs. One example of this is that according to Japanese legend, the
burning of incense summons certain demons, called jikikoki, or “in-
cense-eating goblins,” which are demons that were the souls of men
who had in their lifetime sold incense of inferior quality and now
sought their food as incense smoke (Bedini, 1994).
In front of temples in Japan, large bronze or iron pots are placed in
the courtyard in front of the temple. Each is filled partway with ashes,
and incense sticks are inserted into each. As in China, in Japan in-
cense plays an important role in ceremonies surrounding a death. A
Buddhist priest will offer: “In my heart’s core I respectfully request
that the scent of this stick of incense offering from the heart may per-
vade the regions where the Law prevails and the Messenger of Hades
may conduct the soul thither” (Bedini, 1994, p. 46).
Several times a year other memorial rituals are performed for the
Buddhist dead, involving the placing of an incense bowl, as well as
offerings, a candle, and leaves of the shikimi tree (Illicium religio-

sum) in front of the ancestral tablets (Bedini, 1994).
Incense is also used in the Buddhist ritual of “receiving the fire”
(pul-tatta), a rite that is performed as the vows for entering the Bud-
dhist priesthood are made. After the head is shaved completely, sev-
eral cones of incense are placed on the head and burned down to the
skin. Painful sores become scars on the heads of monks where the
cones burned, and they signify the initiation and are a mark of dedica-
tion and holiness (Bedini, 1994).
Japanese homes often have a Shinto altar, and if the family hap-
pened to be Buddhist as well they would have a second Buddhist al-
tar. Incense was not traditionally a part of the Shinto altar, which usu-
ally was placed above a doorway. However, the Buddhist altar usually
included an image of Buddha as well as “soul commemoratives” (re-
membrances of deceased members of the family), a lamplet, an in-
cense cup, a water vessel, candles, bundles of incense sticks, and
sometimes sprays from the shikimi tree. In addition, the incense
burner (koro) was found on a stand in the main wall of the room,
alongside a hanging scroll and a vase of flowers (Bedini, 1994).
In Korea, Buddhism flourished in the seventh and eighth centuries
due to the migration of priests from T’ang China. In the fifteenth cen-
tury it became the state religion and is still present today in its adapted
Chinese form. The type of incense known in the temples of Korea is
called “longevity incense,” which is made from mushrooms that grew
on oak trees. It is powdered and placed in trays in a room off the main
hall of the temple (Bedini, 1994).
Buddhism and Shamanism in the Himalayas
The Himalayan Mountains are a source of not only awe-inspiring

beauty, but according to the Tibetans, of magical and powerful plants
that are used for incense among other things. The Himalayan Moun-
tains are thought of as the “seat of the gods,” and the clear, thin air
seems to carry a spirituality that pervades all of life. Life is conducted
in a spiritual way, and incense plays a big role in that from early in the
morning (Fischer-Rizzi, 1996).
Incense use that is mostly inspired by Buddhism, and that encom-
passes all aspects of life like it does in Japan and China, is also found
in Tibet, Mongolia, and Manchuria. In Tibet, Buddhism was brought
in the seventh century from preachers from India, and what devel-
oped there became its own Tibetan form of Buddhism. A number of
priests or lamas evolved in Tibet rapidly, and eventually they became
the kingship of Tibet, which was ruled by the priesthood in the form
of the Dalai Lama. As in China and Japan, incense also became im-
portant in many aspects of life, and is offered daily in temples and
homes. When incense is not available, juniper sprays are used in its
place. In the morning and night outside the entrance of homes, a kiln
that sits outside the front door burns juniper, cedar, and sage (Bedini,
1994).
In the Tibetan Buddhist temple, incense is offered as one of the
eight essential offerings, part of every rite performed. Incense is also
placed around the country, especially in front of crevices on rocky
grades, where evil spirits are thought to dwell. On the anniversary of
the Buddha’s death, incense is burned in Tibet “on every hilltop, and
in every temple, home shrine, and lamasery” (Bedini, 1994, p. 51).
Imagine what a beautiful sight that is!
Medicinal Incense in Buddhism and Shamanism
Tibetans believe that all illness comes from the insults and illness
of the spirit, and that three poisons—greed, hate, and ignorance—are
the root cause of all this suffering. Traditional Tibetan medicine treats
the mind and the body at the same time, as this is inseparable accord-
ing to their beliefs. Since incense is clearly a spiritual medicine, it is a
key medicine used in treating illness with traditional Tibetan medi-
cine. Specific mixtures for a variety of illness states exist, and certain
blends are administered by the Tibetan physicians, while others are
more commonplace and useful for keeping the spirit healthy on a
daily basis. Some of the ingredients that might be added to a Tibetan
medicinal incense mixture might be dark, light, and reddish aloes-
wood, myrrh, frankincense, nutmeg, raisins, juniper, myrobalan resin
(three different types), sal resin, and Chinese larkspur. Other unique
aspects of the Tibetan medicinal incense formulations are that they
may contain small pieces of feathers, such as from the peacock, owl,
or crow, or pulverized precious stones, such as lapis lazuli, ruby, and
turquoise. Some of the recipes are very ancient and have been around
for centuries (Fischer-Rizzi, 1996).
Tibetan physicians have been trained not only on the more physical
aspects of disease, but especially on the spiritual aspects of health and
illness, and they are very specific in how the medicinal formulations
are applied. One way of applying a medicinal incense is to cover the
patient’s head with a towel and then have them lean over the towel to
inhale, although sometimes this is done without the towel (Fischer-
Rizzi, 1996).
Another form of “medicinally used” incense in Tibet is in the area
of shamanism. Shamanism and Tantra have a long tradition in Tibet,
and have a presence there even today. Incenses—or dhup or duphad-
hupa—are viewed as having a “heavenly,” “earthly,” or “hellish”
scent by the shamans of Nepal. In Katmandu is a street in the Newari
district called the street of the banya—the caste of the Newari that are
specialists in the trade of incense and medicinal plants. On this street
of shacks with cans and bags of incense arranged on the floors, many
different kinds of people come to buy their incense, including the reg-
ular Newari, the shamans and gubajus (priests/astrologers/healers of
the Newari people in the Katmandu valley), diobajus (men of the
Newari), as well as Muslims (Muller-Ebeling et al., 2000).
In Nepal, approximately sixty-nine different single incense types
that are used to formulate more complex blends. The number one in-
cense plant is considered to be the high altitude juniper (Juniperus
recurva), also known as incense tree. This tree is sacred to most of the
people of the Himalayas, and though the tips are most commonly
used, incense braids are also made from the ground-up branches. One
of the oldest incenses of mankind, mugwort, is also an important in-
cense plant in Nepal, as it is considered number one among the leafy
or herbaceous incense plants. Mugwort is essential in all of the sha-
manic ceremonies, and may be placed on altars, hung in a bundle in
the house, or rubbed on the drum of the shaman. It is considered to be
important protection against disease-carrying demons, and used for
purification of the “body and house, spirit and yard” (Muller-Ebeling
et al., 2000, p. 139).
The Tantric Incense Seal
Tantrism is a sect of Buddhism that was popular in China, and

evolved into a more organized form in the seventh century in India. It
is based on sacred Buddhist texts called tantra (ta chiao or shen pien).
Tantra is known as the “way of the thunderbolt,” which is character-

ized by a strong magical element, mantras (“words of power”), hand
gestures, talismans, and amulets, among other types of charms. It was
officially introduced to China in the eighth century, and possibly be-
cause it shares so many aspects with early Taoism, became a popular
sect in China.
Amoghavajra (AD 705-774) was known as the “Master of Tantric
Buddhism,” who became the head of a school in China and also de-
veloped a new system called Siddham. Siddham involved the replac-
ing of Sanskrit words by Chinese characters, and made it much easier
for the Chinese to understand and adopt aspects of Buddhism. Sid-
dham became much used in both China and Japan and it also formed
the shape of the incense seal.
The incense seal was developed as a feature of one of the tantric rit-
uals which was described in the tantric scriptures, called “The [In-
cense] Seal of AvalokitésvaraBodhisattva.” Avalokitésvara is a divin-
ity that is known to have come to earth in many incarnations as a
savior of the faith. In the text, it is described how the incense seal is to
be shaped in the form of a Siddham seal-character and burned. Ac-
cording to the scriptures, “great insight and perfect freedom can be
attained by the utilization and knowledge of secret seals [mudra]”
(p. 73). The mold of the seal is detailed to be the combination of the
four letters ha (meaning the origin of all being is ungraspably empty),
ra (undefiled purity), í (ungraspable freedom), and ah (innately un-
born and undying)—to form hríh. As the incense seal burns, it then
passes through and encompasses all aspects of existence. The pattern
is known as the “Great Compassion Which Allays Suffering,” and
when the incense is burned it manifests the True Principle. When the
incense smoke is consumed it is said to be the “arising and passing of
all things within Emptiness.” When a person masters the mantra that
goes with the seal, he or she is said to then enter the undefiled world.
The smoke produces the incense seal pattern that symbolizes the
aspiration for perfect enlightenment (Bedini, 1994).
In Japan, the incense seal of Avalokitésvara is known as the
“kirikuji incense burner.” This seal symbolizes the Amida Buddha
(Amitabha), or the Buddha of Compassion. Even though the seal has
survived in a number of Japanese temples, it is not really well known,
and not often used by the Japanese Buddhist priesthood (Bedini,
1994).
The Japanese Art of Koh-Do (The Way of Incense)
Incense use became popular in Japan first through the influence of

Buddhism imported from China. As certain Buddhist rituals required
the use of incense, the aristocracy and ruling class that embraced
Buddhism early on began to become familiar with its use. This is be-
cause Buddhist rituals slowly began to replace the Shinto (Japan’s in-
digenous religion) rituals that were part of state functions and impe-
rial court ceremony. As previously mentioned, among the incense
concepts that were imported from China was the phrase “listening to
the incense” instead of using the phrase “smelling the incense.” This
came from the fourteen volume Mahayana sutra of Buddhism, in
which everything in Buddha’s world—even the words of Buddha
himself—is fragrant like incense. In fact, according to the teaching,
incense and fragrance have the same meaning, and so when bodhi-
sattvas were to listen to the words or teachings of Buddha, they were
in fact, listening to incense. This expression was first adopted by the
Chinese, and then later by the Japanese (Morita, 1992).
By the end of the Muromachi period (1336-1573) in Japan, “listen-
ing to the incense” became an established art form called Koh-do, and
single fragrant woods became more popular than the incense blends
themselves. The favored fragrant wood incense in Japan was called
Jinkah, also called aloeswood (or agarwood), and it was very pre-
cious since it had to be imported from special trees that produced it in
Southeast Asia. The highest quality Jinkah (meaning “sinking
wood”) actually sank in water because it was laden with fragrant oils
(Morita, 1992).
One example of a Koh-do game is presented here taken from the
Book of Incense (Morita, 1992). This game is called The Three Sce-
nic Spots, and is a poetic appreciation game of the three well-known
scenic areas in Japan: Matsushima, Amanohashidate, and Itsuku-
shima. Four different types of incenses were used in the game, and
each participant listens for them as they are shuffled by the master of
ceremonies. If the participant got all four correct, then he is inter-
preted to see “The Three Scenic Spots.” If he got only two correct,
then his answer sheet is interpreted as “Evening Mist” because the
scenic spots were somewhat obscured by the evening mist. Likewise,
only one correct is because the player was obscured by the “Morning
Mist,” which lingers longer than that of the evening mist. If the one
that is correct is interpreted as “Boat,” this is said to be because the

participant viewed the three spots from boat without having set foot
on the land (Morita, 1992).
In the middle of the Edo period (1603-1867) of Japan Koh-do was
at its peak of popularity. Originating in the aristocracy and shogun
class, Koh-do spread to the emerging merchant class, and then to
some commoners. Koh-do even became one of the pastimes that was
thought suitable for women to participate in, and some commoner
women, including courtesans, mastered it. People scented their robes
and hair with incense in order to cover body odor, attract the opposite
sex, and to smell of high-quality incense. As it became popular, men
were found to scent their robes and hide incense in the sleeves to ap-
pear more elegant so they could attract women. Kyara was the word
for the highest quality “jin” incense, and the use of the word spread
as a complimentary world, for example, a kyara woman was a
beautiful woman (Morita, 1992).
As incense use became more popular, it also became more sophis-
ticated and governed by certain rules of etiquette taught by masters
through books. Soon this gave rise to the establishment of schools to
formally legitimize their teachings, and two of the teachers of that
time became the “founders” of two main popular styles of Koh-do.
One school was headed by Shino Soshin (the Shino School), and it
was characterized by its warrior style of discipline to rules and spiri-
tual training, and the other that was headed by Sanjonishi Sanetaka
(the Oie School) was characterized as having games of a more courtly
and poetic nature. The schools became hierarchical, where the teach-
ers sat at the top of the pyramid, and only the students who reached a
certain level of training would be taught the next level of knowledge
by the master of the school. Even though textbooks were written
about Koh-do, due to the secretive nature of the knowledge of the
scents and spirituality associated with Koh-do they were not included
in the texts. Therefore the textbooks were written mostly as a guide
for the sequence of steps that were followed during a Koh-do cere-
mony, information on utensils, etc. (Morita, 1992).
In the middle of the nineteenth century, along with Western influ-
ence, Koh-do and many of the other Japanese arts began to decline.
This was due to commercialization and emphasis on ritual and tech-
nical skill rather than development of aesthetic elements of the arts.
An additional influence that added to the demise of Koh-do was the
scarcity of materials, as certain incenses became sparse, such as musk

and other incense plants. However, a revival of the Koh-do ceremo-
nies began in Japan in about 1920, and in 1982, certain masters of
Koh-do came to the United States to perform Koh-do ceremonies. To
this date, a small study group remains in Boston, and others are said
to be starting around the country (Morita, 1992).
ISRAEL: INCENSE ARISING FROM THE HOLY LAND
In the book of Exodus is the first explanation of the sacredness of

incense burning in divine worship, as instructions given to Moses by
God. According to this story, the ascending smoke represents “the
image of the breath and the name of the Lord” (Fischer-Rizzi, 1996,
p. 136).
The Hebrews have long considered incense burning to be sacred,
and many people have thought the Hebrew use of incense was where
Christianity derived its use and mode of using incense. It is thought
that the ritual of incense offering came from the adoption and influ-
ence of the Assyrian cults. Indeed, a close resemblance exists be-
tween the temples of Babylon and Jerusalem in their features, the
daily sacrifice, many of the offerings, libations, and the tables before
Yahweh and Marduk respectively. At first the prophetic party did not
approve to the adoption of sacrifices and burnt offerings, as they had
not yet been ordained by Yahweh. The first censers that were used
were handheld, and probably resembled those of the Egyptians with a
pan or bowl attached to a long handle (Atchley, 1909).
Those recipes of temple frankincense and sacred oils found in the
Kabbalah were used not only to show the connection of the people to
God, but to represent God himself. The Kabbalah describes the sa-
credness and symbolism of the four substances to be used in the Tem-
ple, representing the four elements: water, earth, air, and fire. These
four incenses are generally thought to be balsam, onycha, galbanum,
and frankincense, although there is much difference of opinion as to
the exact identity of these “spices” (Fischer-Rizzi, 1996).
In the Torah God spoke to Moses about the use and sacredness of in-
cense after telling him of anointing oil. The incense altar (Mizbeach
HaQetoret), anointing oil (Shemen Mish’chat KodeshHaMish’chah),
and incense (Qetoret) all represent spiritual levels of the closeness to
God. The Hebrew word Qetoret represents something that “rises up in
circles, and whose aroma wafts and spreads” (Sutton, 2000). In Ara-
maic, the word means “connection” (Sutton, 2000). God said to Moses:
Take for yourself spices—balsam, 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 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 kodashim]. With regard to the qetoret
you are to make, do not duplicate its formula for your personal
use. It must remain separate and set aside for God. If a person
makes it to enjoy its fragrance, he shall be cut off [spiritually]
from his people. (Exodus 30:34-38; Sutton, 2000)
It is easy to see how incense was also closely associated with the
lighting of the menorah. In the original prayer book (Siddur) it was
also said:
Aaron must burn the qetoret spices on [the Golden Altar] early
each morning when he cleans the [Menorah] lamps. He must
also burn the qetoret when he lights the lamps toward evening. It
is a daily qetoret offering before God throughout all your gener-
ations. (Exodus 30:7-8; Sutton, 2000)
Therefore, in the Qetoret, eleven spices make up the mixture—equal

parts of balsam, onycha, galbanum, and frankincense—as well as
seven others that are identified only in oral tradition. Among these are
thought to be myrrh, cassia, spikenard, saffron, cinnamon, costus,
and aromatic bark (thought to also be cinnamon). Another concept
becomes evident in the Torah of both the incense mixture and the
anointing oil: that they are not only holy, but the holiest of the holy
(Kodesh Kodashim). They are to be treated separately from ordinary
life, as they have the power to elevate everything they touch and in-
fuse it with holy power. Therefore, they are to be treated in a careful
way, as they are so powerful as to be dangerous if misused. In the Tal-
mud, Moses also learns of incense by the Angel of Death. It is re-
vealed to him that incense has the power to nullify “any evil decree,
even death” (Sutton, 2000).
It was explained that the incense mixture not only has the power to
heal, but also the power to bring death. During the plague, Moses
asked Aaron to take the fire pan containing the Qetoret and to bring it
to the community to save them from the wrath of God (being the
plague). As he brought it to them and stood between the dead and the
living, the plague was stopped. In this mixture, balsam was healing
for the body, frankincense signified God’s love for his people and
how he was able to erase their sins from them, onycha signifies the
entire Jewish population, and galbanum alludes to complete sinners
(Sutton, 2000).
In the mixture of eleven spices, one spice exists that is not pleasant
smelling. According to Rabbi Avraham Sutton (2000), God created a
world in which corporeal man could live in a physical environment
and have the experience of using his own free will to face temptation
and overcome it and reap the ultimate reward. In order to create such
an environment for man, first God had to withdraw His Light. To then
explain how the incense mixture was composed, he explains that it
was made to correspond to the act of God creating the universe
(Sutton, 2000).
According to Rabbi Sutton (2000),
In our prayers every morning, we thus reenact all of history in

miniature. The Qetoret, especially, placed as it is both at the be-
ginning and the end of the Morning Service, is one of the most
important sections of the prayers for effecting redemption. All
together, all the different parts of the prayers are the most pow-
erful way to unite the Holy One and His Shechinah, YHVH (26)
and Adonai (65). 26 + 65 = 91 = Amen.
The Qetoret then not only reveals to us that all is as God planned, but it
also has the power to stand up to evil and death and to defeat them, and
to transform them into life, and to reveal God’s Light (Sutton, 2000).
THE CATHOLIC CHURCH AND CHRISTIANITY
The value and sacredness of incense is prevalent in the Bible. Two

of the gifts to baby Jesus were of incense: frankincense and myrrh:
When they saw the star, they rejoiced exceedingly with great
joy. And going into the house they saw the child with Mary his
mother, and they fell down and worshiped him. Then, opening
their treasures, they offered him gifts, gold and frankincense
and myrrh. (Matthew 2:10-11, English Standard Version)
The early Church claimed that the use of incense was akin to the wor-
ship of idols, and incense itself was “food for demons.” Therefore, in-
cense use was banned in the early Church for two hundred years. Per-
sonal use of perfume was also thought to be an indulgent luxury that
could lead to sensual lust. Thus, as Christianity became popular in the
fourth century, the use of perfumes and incense in the Roman Empire
declined (Classen et al., 1994; Atchley, 1909).
Although some incense use may have occurred in certain proces-
sions, such as funerals, there was basically no incense use in the pub-
lic worship of the Church until the time of Constantine the Great. The
early Church was opposed to following any precedents from the early
non-Christian religions, especially the Jewish precedents. Constan-
tine inaugurated The Peace of The Church, and a new era began
(Atchley, 1909).
The invasion of Germanic tribes who were unaccustomed to the
lavish use of scents regarded the use of scents by the Roman elite as
unnecessary niceties, and showed no patience for this kind of primp-
ing. However, even though the fall of the Roman Empire led to the
loss of many of the olfactory rituals of the Romans, such as scented
baths and cloths, the use of scent was so culturally ingrained that
some of those beliefs and customs were carried on. Christianity in-
corporated many of these olfactory practices and beliefs, and incense
then was accepted as a symbol of prayer by the sixth century (Classen
et al., 1994).
A general change came over the Church in their attitude toward
many of the pagan customs. The earliest Christian uses of incense
that were documented were at funeral processions, the earliest known
to be that of St. Peter of Alexandria in AD 311. Whereas the funerals
of the Greeks and Romans (in their pagan days) were characterized
by grief and despair because a life had ended, the Church offered a
much different teaching. Death now meant that the person was “on to
better things,” and a reason to rejoice in their last rites. Funerals be-
gan to be held during the daytime, instead of during the night, and ol-
ive branches and palms were presented as signs of victory in substitu-
tion of the cypress, as this was a symbol of mourning. In addition to

torches and lights being retained as in a triumphal procession, censers
with incense were also carried (Atchley, 1909).
Slowly, with small changes in the Church, more emphasis was in-
vested in the passages of the Old Testament in which God ordained
the sacrifice of incense and actually took pleasure in it. By the sixth
century, there were documented cases of Christians offering incense
as a sacrifice and a propitiation, such as in The Testament of St.
Ephraim (Atchley, 1909).
To the Christians, the sacredness of the four incense burning sub-
stances—balsam, myrrh, galbanum, and frankincense—symbolized
the four parts of prayer: petition, intercession, glorification, and
thanks.
According to Father Thomas Scirghi, SJ, Professor of Liturgy at
the Graduate Theological Union in Berkeley, California, incense
plays a threefold role within worship (see Photo G.6 in the color
photo gallery). First, incense provides a visual sign of the prayer of
the people rising to the heavens, Father Thomas says, “as found in
Psalm 141, ‘May your prayers rise like incense.’ The sight and smell
of the smoke helps to draw the worshipers toward the presence of al-
mighty God.” Second, the olfactory sense serves to engage a person
in worship as well as to conjure up memories. Father Scirghi recalls
his own experience with incense in the liturgy and how the fragrance
brings him back to his boyhood and his early memories of attending
church with his family in Brooklyn, New York. He can remember the
distinct scent of his church and how this experience moved him. Still
a third purpose for incense is that of a sign of reverence. Within a li-
turgical event, the incense is something that indicates it is precious
(Father Scirghi, personal communication).
Father Scirghi explains that within the Eucharistic liturgy are three
moments in which incense may be used. These moments occur dur-
ing the three liturgical processions. The liturgy begins with the en-
trance procession. The thurifer (the person carrying the incense)
leads the procession, swinging a thurible (the vessel containing the
burning incense). The thurifer is followed by the processional cross,
two candle bearers, the Gospel Book, other members of the proces-
sion, and finally the presider. This entrance procession, accompanied
by the singing of the congregation, serves to gather the people to-
gether in praise of God. It is important to note that liturgy should en-
gage all the senses for the purpose of promoting participation in this
event. In the procession the worshipers are engaged through sight,
sound, and smell. Later they will touch and taste the consecrated
bread and wine of the Eucharist (Father Scirghi, personal communi-
cation).
The second moment with which incense is used is for the proces-
sion of the Gospel Book during the Liturgy of the Word. The Gospel
Book is carried from the altar table where it was placed during the en-
trance procession. While the “Alleluia” is sung, the deacon or priest
carries the Book to the ambo (or pulpit), followed by the thurifer. He
then announces from which of the four gospels the text is taken. Then
he takes the thurible and incenses the Book. He hands the thurible
back to the thurifer and proclaims the Gospel (Father Scirghi, per-
sonal communication).
The third moment accompanies the procession of the gifts for the
preparation of the altar. Here the church prepares for the Liturgy of
the Eucharist. The gifts of bread and wine are brought to the table.
These will be blessed and become the sacred meal for the believing
community. After the altar is set and the gifts are presented to the peo-
ple, the priest takes the thurible and, swinging it, walks around the ta-
ble as the smoke fills the sanctuary. Here, it may be noted, that for the
early Church the use of incense held a very practical as well as a spiri-
tual purpose. The procession of the gifts includes the collection. To-
day money is collected in baskets and brought forward with the bread
and wine. However, in the early Church, before the use of money, the
people would contribute the produce of their livelihood. This in-
cluded animals and crops. The gathering of all this could create a
stench in the sanctuary and throughout the church. The incense
helped, then, to mask the odor (Father Scirghi, personal communica-
tion).
Having incensed the gifts the priest hands the thurible back to the
thurifer. Taking it, the thurifer incenses the priest. After this he de-
scends the steps of the sanctuary, the congregation stands, and he in-
censes the assembly as well. Here we should take note of the sym-
bolic gesture of incensing. The Church incenses four “objects”: the
Gospel Book, the bread and wine on the altar, the priest, and the as-
sembly. The fourfold gesture of incensing corresponds with the four-
fold presence of Jesus Christ in the liturgy. According to “The Consti-
tution on the Sacred Liturgy,” the first document published by the
Second Vatican Council, the Church recognized the presence of

Christ in the liturgy specifically in the Word of God, the Eucharistic
elements, the minister, and the assembly (Father Scirghi, personal
communication).
According to Father Scirghi,
Sacramental worship provides an opportunity to become aware

of the presence of God in our midst. Jesus Christ, the Son of God
provides a banquet for his followers. The faithful respond by
joining together in a community of prayerful expression. The
sight and smell of incense, with its sign and reverence, heighten
the awareness of God with His people. (Father Scirghi, personal
communication)
Father Scirghi stresses that it is not some kind of magic or illusion

that the bread and wine becomes the body and blood of Christ during
Communion, but rather it is through our relationship with God that
we develop faith, and it is this faith that “calls upon the holy spirit to
transform ordinary materials of bread and wine into the sacred meal.”
Therefore, it can be said that if we develop a relationship with the Di-
vine, the Divine may in turn show itself to us in all of our natural sur-
roundings (Father Scirghi, personal communication).
One more clue may lead us to the reason for the use of incense in
Christian worship. Author Dudley Hall (1999) elucidated the sym-
bolism of incense and thunder in the book of Revelation as being re-
spectively our prayers and God’s answer to our prayers. He explains
that the book of Revelation is a symbolic description of Heaven and
how we are to mirror our lives to match it. In essence the scripture de-
scribed a throne with God sitting in it, and when the seals were read,
revealing the horrible judgments that were to come upon the earth,
seven angels appeared and each were given a trumpet. Another angel
who had a golden censer came to the altar and was given a lot of in-
cense to offer that was said to be the prayers of all the saints. This was
burned and the smoke went up before God from the angel’s censer.
When the angel then added to the censer fire from the altar, he threw it
down to Earth, and then came thunder, flashes of lightning, and an
earthquake. Hall explained,
Every time we lift our hearts toward God in Jesus’ name, an an-
gel of God takes the incense in his hand (our prayers), mixes it
with fire from the altar of God, flings it back to the earth, and it
enters the earth’s atmosphere as spiritual thunder, lightning, and
earthquakes . . . God has chosen to partner with us in transfer-
ring heaven into earth. (Hall, 1999, p. 27)
NORTH AMERICA: THE NEW WORLD’S

INDIGENOUS INCENSE TRADITIONS
The Native American Sweat Lodge
According to Chief Phil Crazybull, a Native American medicine

man and Chief of the Lakota, plants that are used for smoldering are
not called incense, but “medicines.” They are medicines for the mind,
body, and spirit, and they are used every day in the form of smudges
(purification) or more occasionally in the various rituals of the
Lakota, such as the sweat lodge (Inipiceremony), the Sun Dance, and
the Vision Quest, as well as in numerous other tribal rituals (see
Photo G.7 in the color photo gallery). He adds,
Lakota people don’t really use “incense.” It is my understanding

that it (that name) came from books and from people that make
the incense and make it a medicine. So they combined all these
things together to make it a medicine to help people smell some-
thing to keep them connected to the earth, and that is good! It
helps people to understand a little bit more about how powerful
plants are because a lot of times plants don’t emit that much
smell, and when you put it in incense form it becomes stronger.
And when it becomes stronger people are really able to smell it
and it feels good to them, and then if they could relate to it, it be-
comes a good medicine. And that’s what makes incense good to
burn in the home, in your cars, or just to burn sometimes so that
somebody can smell it, and say “what’s that smell” and they will
come around. . . . (Chief Crazybull, personal communication,
February 2004)
I was lucky enough to be invited to a sweat lodge ceremony for my

first time on the West Coast of California. It was being run by a
Kurokmedicine man. They told me that if I wanted to learn about the
lodge, I needed to experience it directly. So I arrived with a towel and
wearing an oversized cotton dress. I entered the lodge, crawling on

my hands and knees, and took my place among the circle.
They closed the flap and there was sudden darkness. There we
were, a bunch of bodies crammed into a dome, tentlike structure
called the sweat lodge, with a pile of heated red-hot lava rocks in a pit
at the center of the circle. My heart began to beat with panic, and as
singing started, sparks and smoke lit up the lodge, followed by in-
tense heat. More panic. Instantly, I was hoping that the bucket of wa-
ter in front of me was there to quench my heat, the fire, and my fear,
but a splash onto the glowing lava rocks (referred to as grandfathers)
sent up even more heat—the kind of heat you cannot escape. It took
the form of steam and followed the breath into my lungs. With a gasp
for air, all I got was fire. Fire in my lungs! I thought. More panic. I
could only think of how I was going to get out.
So started my first experience in a Native American sweat lodge.
My ego being slightly bigger than my fear in that moment, I thought
to assess the situation and examine my options—quickly. They told
me that this would probably happen, and that if I felt like I wanted to
leave I should just pray harder. If that did not work, they told me I
should pray even harder and get close to the ground, to Mother Earth.
They explained that we were in the womb of Mother Earth, and she
would protect me, whatever I went through in the lodge.
So I began to pray. The medicine man, and leader of that sweat
lodge ceremony, who is known for his sense of humor as well as good
medicine, exclaimed, “Up your nose!” He threw a handful of one of
his signature medicines on the glowing hot stones and red sparks lit
up the lodge again followed by the intense earthy-sweet smell of
powdered wild celery root. I inhaled and thought of the plants. I be-
gan to pray to the Creator and to the medicine. An image of the Cali-
fornia bay laurel (Laurus californicus) trees that hung over the lodge
came to me. I remembered the cool, green glow of the moss that grew
up their long slender truncks, and I could feel the cool green moss
against my burning skin, soothing me. Although to my knowledge no
laurel leaves were placed on the rocks, I could feel my lungs cool and
open to the remembered scent of the green leaves when crushed.
The scent of laurel leaves is intense to say the least. In fact, it was
the basis of one of my favorite tricks to play on hiking buddies. I
would begin to earn their trust by crushing and passing a few of the
sweet local leaves that we hiked by, while telling them the name of
the plants so they could learn their scent. Then I would take a Califor-
nia laurel leaf, crush it, and pass it along. Inevitably, they would whiff
the leaf with the same abandon, expecting more sweetness, and be al-
most knocked to the ground with the cool, camphorous punch of lau-
rel. It’s like getting an ice-cream headache through the nose. Holding
their noses they would curse me, “Kerry, argh! I am going to get
you!”
The laurel plant spirit must have enjoyed our jokes, because today
the laurel spirit was with me. It cooled my lungs and opened my
breathing. I thought I could endure for a while longer. Then more and
more water was poured on the rocks. My skin burned. I tried to sit
perfectly still, because each time I moved it was like a fresh blast of
fire on the skin. I am going to burn to death, I thought. My skin is ac-
tually burning. The panic started again, and I began to think of getting
out. I can’t handle this, I am going to die! I began praying harder.
Please don’t let me die . . . please get me through this experience. I am
here to pray. I am here in gratitude, to learn about these ways for my
greater understanding of the plants, for purification, healing, and to
be closer to the earth. Please don’t let me die. I began to cry in surren-
der. Thank you, Creator.
And that was how my ego was finally set aside during my first
Inipilodge. Immediately I felt connected and at ease. Isn’t it strange
we have the tendency to look to our higher power only when things
get really rough? I thought afterward, and immediately thought I un-
derstood part of the reason for suffering the heat and anxiety.
Native American sweat lodge ceremonies can differ depending on
the tribe, leader, or water pourer, of the lodge. Most ceremonies are
adaptations of the Lakota (Sioux) sweat lodge ceremony, which has a
prescribed tradition in the order and detail of rituals that accompany
it. The sweat lodge was gifted to the Lakota by the White Buffalo Calf
Woman, who also gave to them the Pipe Ceremony. Traditionally,
four herbs accompany the lodge as “incenses” or medicines: cedar,
white sage, sweetgrass, and tobacco, which is also used as an offering
to the fire and in the ceremonial pipe (chanupa or peace pipe). Before
entering the lodge, participants, as well as the premises of the lodge,
are smudged with white sage or cedar for purification. Traditionally
held in a censer that is a simple abalone shell, or as a smudge stick, or
other heat-proof receptacle (depending on the tradition), the white
sage and/or cedar is burned and the leaves easily give off their plumes
of purifying smoke. During the smudge, the smoking sage is often

passed from the head down the body to the feet, and then the person
turns clockwise around so they can get both sides.
Once smudged, people enter the lodge with women first in the
Lakota tradition (actually, according to tradition, only men used to
sweat, but today coed lodges are common). Typically, an altar is
placed across from the opening of the lodge, which faces west in the
Lakota tradition. The medicine man or leader enters the lodge first,
then everyone else follows, entering in a clockwise fashion. Once
seated, glowing hot rocks (grandfathers) are escorted into the center
of the lodge by someone appointed to being a “fire-keeper.” As each
stone is placed in the pit, it is welcomed with a prayer and cedar and
sweetgrass, which fills the lodge with a warm sweet smell. Once the
door flap is closed, the incense smoke and steam from water-pouring
fill the lodge while the participants pray and sing.
The “incense” plants used in the lodge ceremony are considered
medicine, not only for the physical body, but for the spiritual and
emotional aspects as well. In fact, it is common for Native Americans
to refer to plants used in any ceremonial context as “medicines.” They
do not see the same division that we tend to see—medicine is for both
the spiritual and physical, inseparable from each other.
Indeed, Native American spiritual beliefs have been classified as
“animism” because these beliefs include that all parts of nature, in-
cluding rocks, have spirits. It is the spirit of the plants that do part of
the healing.
EUROPE: THE OLD WORLD OF INCENSE
The Celtic Lodge and Surviving European Beliefs
The Celtic people also practiced a sweat lodge that is in many ways
similar to the Native American lodge, and in some areas of Europe
this tradition is still alive today. Although no written records exist of
how the Celtic sweat lodge was built, it has been found in archeologi-
cal evidence to be two different types of construction: one being a
lodge made with wooden poles and animal skins in much the same
way the Native American lodge is built, and the other being a lodge
constructed in a more permanent way with stones (Fischer-Rizzi,
1996; Andy Baggott, personal communication, November 19, 2004).
The Celts moved into western Europe from 5000 to 4000 BC, and
due to their exceptional connection with plants, became enamored
with the trees of the forests that then surrounded them. They believed
that the plant world was a mystical source of power, and sought spiri-
tual knowledge from plants through the druids and seers who they
thought had the ability to directly communicate with the plant world.
They saw the life force of plants to be “breathed into them” by elves.
These spirits of nature—elves, gnomes, dwarfs, and water nymphs—
were seen as helpers that could be accessed for guidance in times of
struggle (Fischer-Rizzi, 1996).
The Celts lived among the forest in large, islandlike communities
that often included about two hundred people. They did not build
churches, but rather received their guidance from priests and priest-
esses, and they performed their ceremonies in sacred tree groves. In
addition, burning incense substances was part of normal life. At the
center of every home was an open fireplace, and a house altar that was
used for incense mixing and burning. Fragrant resins and woods were
borrowed by the Celts from many cultures, including the Etruscans,
Romans, and Greeks, and evidence of their importance has been
found in archeological finds among grave excavations that showed
their belief of these substances accompanying them to the journey
beyond (Fischer-Rizzi, 1996).
Beyond the Celtic lodge, other herbal traditions have survived into
European culture today. When herbal medicine reemerged in the
1990s, many people in the United States were surprised to learn that
certain herbs have been clinically proven to be helpful for many ill-
nesses, and have been a mainstream part of medical therapy in Eu-
rope since “Western medicine” began. Herbal medicine was even part
of Western culture that the early settlers brought with them to the
United States. In the United States this initial presence of herbalism
became lost by later movements such as the formation of the Ameri-
can Medical Association (AMA) and later by the movement of incor-
porating synthetics into pharmacy. In Europe, however, the herbal
traditions in pharmacy remained uninterrupted, and are still strong
today.
According to Andy Baggott, author of The Celtic Wheel of Life and
practitioner of Celtic traditions, Celtic beliefs and traditions are very
much still alive today. In fact, sweat lodges that are drawn from Celtic
beliefs are popular today throughout Europe. Baggott says that many
of the Celtic lodges in Europe today bear a resemblance to Native

American lodges, and Native Americans have been responsible for
coming to Europe and stimulating some of these old beliefs through
the teaching of Native American spirituality. Included in the lodge
and other Celtic traditions today is the use of incense (Andy Baggott,
personal communication, November 19, 2004).
The types of plants used for incense in a Celtic lodge vary, but may
include nettle, borage, woodruff, lavender, cedar, and pine. “Colts-
foot is known as British tobacco, and Mullien and lavender are used
in this way as well,” says Baggott. The Celtic use of incense occurs
not only in the sweat lodge, but also in the home. Incense has a long
tradition for cleansing the space, as well as the animals and people. In
the various Celtic ceremonies and festivals that occur throughout the
year, such as for the solstices, equinoxes, and the Fire Festivals (the
first days of February, May, August, and November), incense that is
used is in harmony with the seasons. For example, rowanberry may
be used in autumn for protection; birch, beech, and hazel are related
to fertility and used in spring; and yew is used in midwinter (Andy
Baggott, personal communication, November 19, 2004).
Other incense-related herbal traditions that have survived into
modern European use include the “herbal bouquet” that is part of
southern German tradition. This is a bouquet that is gathered and
braided together on The Day of Assumption (August 15) made of
special herbs whose use date back to Celtic times. The bouquet is
consecrated by a priest in church, and then it is placed on the house al-
tar next to a crucifix. A few pieces are picked off and burned, usually
with frankincense. The herbs are thought to have healing powers, and
the bouquet is burned throughout the year and also on the Day of the
Three Kings (January 6) (Fischer-Rizzi, 1996).
FROM THE HIGH ANDES TO DEEP IN THE RAINFOREST:

INCENSE USE IN SOUTH AMERICA
Rainforest Shamanism and Other Native Cultures
In Mexico, Central America, and South America the ancient cul-

tures of the Aztec, Maya, and Inca flourished, and many say they
were at the peak of their civilizations between the third and sixteenth
centuries. Of course, many people know that the Spanish conquista-
dors were responsible for massive sickness and deaths among these
cultures, but what many people do not know is that these cultures are
still alive today. These cultures were very sophisticated with their
knowledge of medicine and were recorded by botanists of the time to
know thousands of plants for medicinal use. The Maya also had the
“Book of the Community,” the Popol Vuh, which detailed the use of
plant substances and aromas, such as one called copal (Fischer-Rizzi,
1996).
Among the most widespread and important of the incense sub-
stances in Mexico and Central and South America is copal. Copal is
one word that refers to a number of plant resins that are used in a simi-
lar way in different areas throughout this region. The generic use of
the word copal is confusing, as it refers to the resins of many species.
However, at the same time it generalizes and simplifies the way copal
is used through Latin America. Native people of these regions use
copal as food for the gods, and still today it also has a strong associa-
tion with maize, which is considered food for humans. Depending on
the species of tree the copal is from it may also be used in other ways,
such as for chewing, gluing, as a pigment binder and a varnish, and
for purifying meat. Beyond the use by the indigenous people in many
of these areas, copal is burned in Catholic churches in a similar way to
frankincense.
Since the use of copal spans such a large area, and copal is of sev-
eral general types and from different trees, its uses are very diverse
and dependent on these factors. In the southern Huasteca region,
Nahuatl speakers use copal incense for divination. Depending on the
location, the shaman may interpret the patterns of smoke coming
from the copal, or the shaman might pick up fourteen grains of corn
and hold them in the incense smoke. After chanting and asking the
spirits to guide him, he will cast the grains onto a cloth and interpret
their pattern where they fall. In Mitla, Oaxaca, the Zapotecs may burn
copal in water to diagnose the cause of susto, or fright, one of the
main causes of disease in Latin American folk medicine (Stross,
1997)
In her book, The Energy Prescription, Connie Grauds talks about
susto and how it can be cured through ritual of singing sacred healing
songs (called icaros) and blowing tobacco smoke or copal over the
head of someone with susto. In the book Grauds gives an example of
a baby who had susto, and how its healing involved healing of other
members of its family who were unknowingly transmitting their

susto to the baby (Grauds, personal communication, May 5, 2005).
The shamans representing different tribes in the rain forest regions
of Latin America and South America have also been known to enter
trance states during the inhalation of incense smoke. Some forms of
these incenses are well known today to possess psychoactive and hal-
lucinogenic properties, whereas others are more mild incenses that
are not considered to have these properties, such as copal (Stross,
1997).
The rituals and customs for which copal is used are numerous, and
indeed the native peoples of the Mesoamerican regions use incense in
many ritual occasions. Copal may be used to cense and purify spe-
cific sacred objects, such as saint images, clothes, altars, crosses, and
community banners. This custom—although it has found its way into
many of the adapted forms of Catholicism—was also present before
and during the time the Spanish conquistadors arrived (Stross, 1997).
The Ayamara Andean People
The Ayamara live in the high Andes of South America. According

to Rufino Paxi (Paxi, Personal Communication, May 22, 2004), a tra-
ditional healer/priest (Amauta), incense is used as offerings to the
cosmos—”to the sky above and to the universe.” Rufino says that
spirits are present in the universe, nature, animals, all the plants, and
even in money, and that incense is a healthy food for these spirits. He
is careful to point out that not all incenses are good for indoor use be-
cause of safety issues. In the Andes, they use some incenses on the
mountaintops that are appropriate only for outdoors, and are good for
communicating with ancestors. However, others, such as copal, are
suitable for indoor use and even medicines. Incense plays an integral
part of Ayamara ceremonies, and for communication with the ances-
tral world.
Candomble and African-Rooted Religions
The Atlantic slave trade strongly influenced the population and

culture of South America, notably Bahia, Brazil. Despite the oppres-
sive and dehumanizing influences of slavery, the middle passage, and
the oppressive social structure in the areas to which they were
brought, Africans were able to bring the roots of their languages, reli-
gions, and spiritual practices with them to influence the Americas.

Not only did the religious and ethnomedical practices of Africans
survive, but they expanded their geographical ranges and influenced
local cultures. The Haitian vodun, also known as “voodoo,” “hoo-
doo,” “juju,” “root work,” or “conjure,” spread from its introduction
in New Orleans to areas of the northeastern and southeastern United
States. Cuban Santeria, which stems from Yoruba beliefs, moved to
Florida, then on to New York, California, Spain, and Venezuela.
Umbanda, an Afro-Brazilian religion, has been estimated to reach the
amount of thirty million, mostly white, middle-class followers. Can-
domble is another of the Afro-Brazilian religions that mostly is
present in areas of eastern and southern Brazil (Voeks, 1997).
Due to the large geographic spread and the evolution and incorpo-
ration of local beliefs into these “neo-African” religions, they are de-
scribed as sharing more differences than similarities. Robert Voeks
(1997), author of Sacred Leaves of Candomble, describes them as be-
ing practical and hedonistic, and mostly dealing with the resolution of
earthly problems in the here and now.
In the religion of Candomble, as in several other of the neo-African
religions, the followers recognize a supreme creator god, but other
gods are worshiped as well. Since the supreme creator, Olórunis
thought to be unapproachable and distant to humans, the followers of
Candomble are more focused on the worship of other gods, called
Orixás, many of which are closely associated with natural phenom-
ena and processes. Incense is used in the worship of the Orixás, in the
Candomble ethnomedicine, and in the ceremonies in which the
Orixás inhabit in a possession trance some of the members of a par-
ticular Candomble community, called a terreiro. Among these in-
censes are copal and the leaves of dendê, African oil palm or Elaeis
guineensis, whose leaves are burned in order to chase away bad
spirits (Voeks, 1997).
AFRICA: THE ORIGIN OF MAN AND INCENSE?
This sampling of incense rituals and uses throughout the world

ends in Africa, quite possibly the real origin of incense use. Most peo-
ple discuss the origins of incense as coming from Arabia originally
and spreading through Asian and European cultures. However, as we
look closer at the uses of “incense” in the indigenous religions of
South and North America, we see that incense has quite possibly
been in use long before its spread from Arabia. Indeed, as Africa rep-
resents the roots of all mankind, as well as being home to the Arabian
world (from Morrocco to the eastern part of Africa), it is most likely
the birthplace of our use of incense. It is known that in pre-Islamic
times sandalwood was used in northern Africa, as well as in the Mid-
dle East and the Mediterranean, to ward off evil spirits.
Today, African indigenous religions and spiritual belief systems
exist in Africa along with the other major world religions. Muslim
and Christian influences have undoubtedly influenced the use of in-
cense in Africa today. Africa now also supplies many of the aromatic
resins to the rest of the world, such as frankincense.
As in Sudan at the end of a meal, I will end this chapter by lighting
my incense burner containing sandalwood, and let it fill the room
with its relaxing delicate fragrance.
Chapter 4
Types ofofRaw
Types Incense
Raw Incense
Real incense is the scent that comes from burning or smoldering

parts of plants. Therefore, at its most basic level, incense comes from
either plant leaves, bark, resin, or other plant parts. To gain a better
understanding of the spiritual or beneficial qualities of incense, it is
best that people get to know the source plant of the incense—the raw
incense—before it is made into cones, sticks, or other incense forms.
This chapter is intended to give a description of the history and back-
ground as well as the botanical identification, origins, and chemical
components of the major incense types on the market. The incense
plants mentioned here are representative of many areas of the world,
and are intended to give you a sense of the worldwide phenomena of
the most spiritual use of plants that incense represents.
AGARWOOD (ALOESWOOD/JINKOH/EAGLEWOOD):
PROMOTING THE SOUL’S DEVELOPMENT
TO ITS HIGHEST LEVELS
Scientific names: Aquilaria spp. (esp. A. malaccensis, A. agal-

locha, A.hirta, and A.beccariana) and sometimes Gonystylus ban-
canus are the trees infected with fungus (e.g., Aspergillus sp. and
Fusarium sp.).
Common names: Aloeswood, jinkoh, eaglewood, gaharu (Indone-
sia), Chim-Hyang (Korean), Chen-Xiang (Chinese).
Plant family: Thymelaeaceae.
Origin: Korea, Assam, Bhutan, Cambodia, Vietnam, Singapore,
Indonesia, Northern India, China, Papua New Guinea.
See Photos G.8 and G.9 in the color photo gallery.
The Incense Bible

doi:10.1300/5820_04 93
Agarwood is a strange and much sought after incense that is pro-

duced as a defense mechanism in the wood of a tree that has been
harmed or infected by a fungus. Excess resin production results in re-
sponse to the fungal attack, and the incense is a special combination
of the fungus and the defense resin, which produces a specific range
of scents. Therefore, the raw incense product looks like slices of
wood that have dark striations due to the resin and fungal association.
Usually the darker the piece of agarwood, the higher the quality, indi-
cating more resin production. However, there has been some adulter-
ation in quality in Asia by treatment of the wood with dyes to produce
a dark color, and glues or other materials to make the wood heavier. In
Japan it acquired the name jinkoh, meaning “sinking wood,” because
of its resin-laden quality that causes the wood to sink. Only the better
quality jinkoh, or agarwood, sinks when immersed in water (Robert
Blanchette, personal communication, February 2004; Venkatarama-
nan et al., 1985).
The methods used to differentiate the different types of jinkoh
traded on the market are complicated, and still being determined. The
wood part of agarwood is characterized by the presence of phloem
tissues differentiated in the xylem tissue, in addition to the usual sec-
ondary phloem derived from cambium. In higher quality samples and
types of agarwood, the resin-producing cells were found extending
from the phloem into medullary rays and then onto xylem tissues, be-
cause the resin content increased. However, in lower quality samples
the resin-producing cells were found only in the phloem tissues in xy-
lem (Shimada and Kiyosawa, 1984). Scientists in Japan and other ar-
eas of agarwood trade have published a number of studies on the dif-
ferences between different types of agarwood traded on the market,
mostly using essential oil chemistry research and thin layer chroma-
tography (Yamagata and Yoneda, 1986a,b; Yoneda et al., 1986).
Substantial evidence indicates that the numbers of Aquilaria trees
are decreasing rapidly in recent years. Although Aquilaria malac-
censis (the main source of the resin) has been listed by the Conven-
tion on International Trade in Endangered Species to be monitored
for international trade, there is concern that not enough controls are
being implemented. One recent report indicated that because the
main source of agarwood, which used to be Sumatra and Kalimantan,
has recently switched to eastern Indonesia (Maluku and Irian Jaya),
and because traditional harvesting practices by locals are being re-
placed by more intensive harvesting practices by nonlocals, the trade
is not sustainable. In addition, reports exist that much of the higher

value, high-grade material is thought to be traded illegally and by per-
sonal transaction. As a remedy, some recent attempts have been made
at making plantations of agarwood with artificially infected trees to
produce resin (Robert Blanchette, personal communication, Febru-
ary 2004; Soehartono and Newton, 2002).
Dr. Robert Blanchette, professor in the Department of Plant Pa-
thology, University of Minnesota, has been working on a project in
Southeast Asia and has found a way to commercially produce agar-
wood trees in plantations. It is the hopes of this project to not only
provide a sustainable wholesale source of agarwood, but to also help
rural peoples of this part of the world make a living in harvesting this
endangered tree now in cultivation (Robert Blanchette, personal
communication, February 2004). This project recently announced
that their first sustainably produced, plantation-grown agarwood is
now available for sale on a retail Web site (see Appendix A).
Agarwood has different common names in different countries, and
different identified quality grades tend to be country specific and not
necessarily easy to distinguish by the amateur because they are based
on more qualitative characteristics. In general, agarwood is priced ac-
cording to the strength of the aroma, size of the pieces of wood, and
the degree of blackness (Langenheim, 2004). Six main varieties or
qualities of agarwood exist on the market in Japan, each named after
traditional groups in Japanese society. Although all are considered
high quality, Kyara is usually considered the best:
• Kyara is considered the most valuable type of agarwood. The
heaviest variety and the most laden with fragrance, Kyara has been
described as “a dignified, gentle fragrance with a slightly bitter
tone.” It is the aristocrat (Fischer-Rizzi, 1996, p. 205; Morita,
1992).
• Rakoku has been described as “a tangy, biting fragrance that re-
minds one of sandalwood.” It is the warrior (Fischer-Rizzi,
1996, p. 205; Morita, 1992).
• Manaka has been described as “a bright, tempting fragrance;
changeable” (Fischer-Rizzi, 1996, p. 205; Morita, 1992).
• Manaban is “usually sweet, but sometimes rough and boorish.”
The presence of a sticky, oily residue left on the plate is a sign of
Manaban. It is the peasant (Fischer-Rizzi, 1996, p. 206; Morita,
1992).
• Sumotara has “a sour fragrance at the beginning and the end. It

is easily mistaken for Kyara . . . sometimes (with an) offensive
and uncouth background.” This is the servant who is pretending
to be the aristocrat (Fischer-Rizzi, 1996, p. 206; Morita, 1992).
• Sasora has “a cool and somewhat sour fragrance . . . sometimes
it is light and gentle, almost unnoticeable.” It can be mistaken
for Kyara, especially when it is first lit. It is the monk (Fischer-
Rizzi, 1996, p. 206; Morita, 1992).
In Indonesia agarwood is traded under the common name of
gaharu. Although the Indonesian government recognizes only two
grades of gaharu for export figures, the trade intraregionally is di-
vided into six to eight classes of product, depending on intuitive de-
termination of resin content. Ranked generally in higher to lower
grades, they are: Super A, Super B or AB, Super C or BC, tanggung,
teri kacang padat, teri timbul, teri layang, and kemedangan.
Description of Plant
The Aquilaria tree is commonly said to look like an eagle with out-
stretched wings in the way the branches are formed (Fischer-Rizzi,
1996). Aquilaria trees are fast growing, and many species are able to
make the resin. The most resinous and high quality pieces of agar-
wood are those trees that have long ago fallen, were buried by leaves
and organic matter, and began to decay and produce resin. When this
occurs, the woody parts of the plant are mostly decayed, and the res-
inous pieces remain intact—almost petrified. Some of these pieces
have been unearthed after hundreds of years to become the most ex-
pensive of the incenses.
Historical and Current Usage
The resinous wood of agarwood has been referred to in the Bible,
and is often mistaken as aloe. The word for incense in Sanskrit is
agarbhatti, of which agar forms the basis of the word, referring to
agarwood.
Asia
Jinkoh is the most important of the incenses to Japan. Jinkoh, as
agarwood is called in Japan, is considered to be the finest scent of the
incenses, and is used not only in Buddhist rituals and meditation, but
also for the unique Japanese “ceremony” or game called Koh-do. The
legend of how agarwood came to Japan is that a piece of the wood
washed up on the shore of the island of Awaji during the seventeenth
century AD, and this wood was presented to the emperor due to its ex-
quisite fragrance when burned. Some versions of the legend say the
emperor was already familiar with the wood, and others say he be-
came so enraptured by the fragrance that he started importing it in
large quantities (Fischer-Rizzi, 1996).
As discussed in previous chapters, due to the longstanding rela-
tionship of Buddhism to incense in China, in Japan they refer to the
act of smelling or appreciating incense to “listening to the incense.”
According to some Buddhists, one can learn all of the teachings of
Buddha by just “listening” to the incense. Listening to the incense be-
came such a cherished activity in Japan that the Japanese art of Koh-
do was developed. This is an intricate ceremony that is comprised of a
number of “games” in which the participants “listen” to the incense,
and then guess which incenses are present in blends, and write poems
describing the identity of incense in a blend.
Agarwood has also long been used in traditional Chinese medicine
as a sedative. Active components in agarwood thought to be responsi-
ble for this sedative effect are jinkoh-eremol and agarospirol. When
tested in mice, a benzene extract of agarwood showed a prolonged ef-
fect on the sleeping time (hexobarbital-induced) and hypothermic ef-
fects, as well as exhibiting other sedative-like qualities. The jinkoh-
eremol and agarospirol have also been found to be neuroleptic, or
useful for treating chronic psychosis (Okugawa et al., 1996).
Although it has a high rate of adulteration, agarwood is used in Ne-
pal by shamans. In the mundum shamanic path, agarwood is invoked
at the beginning of every shamanic session by a mantra. Its aroma
also brings the shaman back from a deep trance. It is thought to be re-
lated to the substance of pleasure and to be directly related to the sha-
manic Hindu deity Garuda, who has been said to have discovered its
medicinal qualities (Muller-Ebeling et al., 2000).
In 1993, Japanese scientists studied the physiological effects of
jinkoh and found it to be strongly sedative and able to extend sleep pe-
riods. In addition, in 1997 aqueous extracts of jinkoh were found to be
inhibitory to the hypersensitivity reaction by inhibiting the release of
histamine from mast cells. Even though it is very popular in Japan, no
commercial jinkoh is grown there; it is entirely imported from China

and other areas of Southeast Asia (Kim et al., 1997; Okugawa et al.,
1993).
The Arab World
As in Japan, agarwood has similar associations of being the most

cherished of incenses in the Arab world, and is thought to promote
the soul’s development to its highest levels. In this part of the world it
is referred to as ud (also Oud), and it is used in Islamic festivities,
such as the twenty-seventh day of Ramadan (the celebratory feast for
the birth of the prophet and the conclusion of fasting). In Morocco, ud
is burned on the day of a child’s naming, and the Sufi burn the oil or
wood during ritual activities of the initiation of the soul into the
greater mysteries of life (Fischer-Rizzi, 1996).
Agarwood is said to be
hot and dry in the third degree. It opens obstructions, breaks

winds, disperses excess moisture, strengthens the intestines, in-
vigorates and gladdens the heart, and is beneficial for the brain.
It strengthens the senses, restricts the belly, and is beneficial for
incontinence originating from cold of the bladder (Johnson,
1998).
It is used as a fumigant alone, or mixed with other substances. When

it is mixed with camphor it has medicinal significance as a fumigant,
as it can purify the essence of the air. The essence of the air is impor-
tant because it is believed to be essential for good health (Kim et al.,
1997; Johnson, 1998).
Israel
The Bible mentions the agarwood tree (or aloeswood) and incense
quite often, but it is often confused in translation with “aloe.” Since
the agarwood trees grow in northern India, it has been known since
antiquity by Christian and Jewish religions. Kings held this fragrant
substance so precious that they would scent their clothes, rooms, and
beards with it (Fischer-Rizzi, 1996).
Known Chemical Constituents
Sesquiterpenes are known to be responsible for part of the character-

istic scent of agarwood. Three types of agarwood with different chemi-
cal variation have been identified in the literature. The first, “type A,”
from Aquillaria agallocha, was characterized more than twenty years
ago by Indian chemists and known to have two major sesquiterpenes,
agarol and agarospirol, along with (-)-selianic furanoids. The second,
“type B,” from an uncertain species of Aquillaria (possibly A. malac-
censis), contains eight major sesquiterpenes, jinkohol, agarospirol,
kusunol, jinkoh-eremol, jinkohol II, ∝-agarofuan, (-)-10-epi-γ-eudes-
mol, and ozo-agarospirol. Both are typical in the marketplace. A third,
more expensive, kind of jinkoh wood, called Kanankoh, has been
chemically characterized to include (+)-karanone, (+)-dihydrokara-
non, and oxo-agarospirol. Agarwood oil is also known to have valen-
cane-, eremophilane-, and vetispirane-derivatives. Kanankoh was found
to have three chromone compounds that other Jinkoh did not contain:
2-[2-(4’-methoxyphenyl)ethyl]chromome, 6-methoxy-2-[2-(4’-metho-
xyphenyl)ethyl]chromone, and 2-(2-phenylethyl)chromone (Yoneda
et al., 1984; Ishihara, Tsuneya, Shiga et al., 1991; Ishihara, Tsuneya,
and Uneyama, 1991; Ishihara et al., 1992, 1993; Naef et al., 1992,
1995; Yamagata and Yoneda, 1987).
Various thin-layer chromatography techniques (i.e., discriminate
and differential analysis) and gas chromatography-mass spectrome-
try (GC-MS) are used to characterize the quality differences between
different types of agarwood traded on the market. For example, in
Chinese agarwood (Aquilaria sinensis) the compounds jinkohol and
jinkohol II could not be detected, and no anatomical differences were
found between Aquilaria sinensis, A. agallocha, and A. malacensis
(Yoneda et al., 1984; Yoneda, Yamagata, Sugimoto, et al., 1986;
Yoneda, Yamagata, and Mizuno, 1986).
Agarwood also contains a number of chromone compounds, along
with the following, isolated from the ether extract of agarwood:
6-methoxy-2-(2-(3-methoxy-4-hydroxyphenyl)ethyl)chromone, 6,8-
dihydroxy-2-(2-phenylethyl)chromone, 6-hydroxy-2-(2-(4 hydrox-
yphenyl)ethyl)chromone, 6-hydroxy-2-(2-(2-hydroxyphenyl)eth-
yl)chromone, 7-hydroxy-2-(2-phenylethyl)chromone, 2-(2-phenyl-
ethyl)chromone (otherwise known as flidersiachromone), and 6-
hydroxy-7-methoxy-2-(2-phenyl-ethyl)chromone (Konishi et al.,

2002).
BALSAM OF PERU/BALSAM OF TOLU:

TWO SOOTHING INCENSES WITH SIMILAR NAMES
Scientific names: Myroxylon balsamum (L.) Harms var. pereirae

(syn. M. pereirae)/Myroxylon balsamum (L.) Harms var. balsamum
(syn. M. toluifera).
Common names: Balsam of Peru or Peru balsam/balsam of Tolu or
Tolu balsam; chuchupate (Mexico and United States).
Plant family: Fabaceae.
Origin: Northern part of South America; however, balsam of
Peru’s range extends up into Central America, whereas balsam of
Tolu is found primarily in Colombia, with the best quality trees found
along the Magdalena River near the city of Santiago de Tolu.
See Photo G.10 in the color photo gallery.
Balsam of Peru is a dark brown resin with a vanilla and cocoa fla-
vor. Balsam of Tolu is a soft resin that is more liquid than the Peru bal-
sam and it has a fragrance that is said to contain the aroma of vanilla,
cinnamon, and freshly mowed grass (due to the coumarin content).
The balsam of Tolu is valued for its hyacinth-like scents that blend
well with floral and oriental compounds (Konishi et al., 2002). Care
should be taken when purchasing balsam of Peru, as adulterants are
on the market that contain synthetic esters, and these should not be
used for incense burning purposes (Fischer-Rizzi, 1996).
The chemical composition of balsam of Peru can vary depending
on the origin, as reported by thin-layer chromatography and GC-MS
studies (Monard and Grenier, 1969). In central and northern Mexico
and the southwestern United States, balsam of Peru may be sold as
chuchupate, as an alternative for Ligusticum porteri (Linares and
Bye, 1987).
Balsam of Peru and balsam of Tolu are different varieties of the

same tree species. The balsam of Peru tree grows to be sixty to sixty-
five feet, whereas Tolu grows to about only forty feet. Balsam of Peru
resin is stimulated in the tree for collecting by knocking on the tree.

The bark is generally peeled from the tree and then rags are used to
soak up the sap, which is later boiled to release the resin. The Tolu
resin is collected by cutting V-shaped incisions in the trunk of the
tree, with a calabash container placed at the bottom of the V in order
to collect the resin (Fischer-Rizzi, 1996).
Both resins are used as incenses and traditional medicines, as well

as fragrances. In the sixteenth century Popes Pius IV and Vgave offi-
cial permission to substitute balsam of Peru for the much harder to
find Mecca balsam for ceremonial incense use, as well as for the sa-
cred anointing oils. In folklore, balsam of Peru is thought to attract
wealth and happiness, promote creativity and dream work, and to
protect against emotional excess. In addition to ceremonial and fra-
grant incense purposes, balsam of Peru has been used medicinally in
the form of the resin, and also the incense has been used medicinally,
especially by the Maya. It is mostly associated with protection and
healing of the kidney and bladder, for regulating irregular menstrua-
tion, and for soothing colds (Fischer-Rizzi, 1996). It may be mixed
with other substances and used to relieve aches and pains, including
muscular aches and arthritis (Quezada, 2003). Balsam of Peru is still
used locally for asthma, catarrh, rheumatism, diarrhea, and hemor-
rhoidal pain. Peru balsam has been studied for its use in wound heal-
ing, and has been found to lessen scarring. Balsam of Peru is the vari-
ety of Myroxylon that is most valued medicinally (Langenheim,
2004; Mabberley, 1997).
Balsam of Tolu is enjoyed as an incense substance for its comfort-
ing, calming, and harmonizing quality, and it is thought to be able to
heal and comfort emotional and “inner” wounds. Balsam of Tolu was
once used for embalming. Tolu has also a long medicinal history, not
only as a traditional medicine, but it has been used in Europe (offi-
cially listed in the 1882 Pharmacopoeia) as a remedy for coughs and
colds since it is an antiseptic and has the ability to dry up mucus. Tra-
ditionally, Tolu balsam has been used by the Colombians to treat
wounds and to stop bleeding. Balsam of Tolu is still used commer-
cially in ointments and is also a flavoring agent (e.g., for cough
syrup), as well as a topical antiseptic agent. The Swiss and British
pharmacopoeias still list Tolu balsam for use as a simple tincture.

Balsam of Tolu and balsam of Peru also are used as a cigarette addi-
tive in some countries (Quezada, 2003; Akisue, 1969). Because bal-
sam of Peru is used in a number of fragrance blends (perfumes), it is
one of the main fragrances for which allergenic patch testing is per-
formed when people are suspected to have fragrance allergies. In one
study of 2,660 patients, 144, or 5.4 percent, were positive for produc-
ing allergic reactions to balsam of Peru (Wohrl et al., 2001).
Balsam of Peru is primarily made up of peruresino-tannol and ben-

zoic and cinnamic acids and their esters. It also contains cinnamyl
cinnamate (or styracin), benzyl cinnamate (or cinamein), and benzyl
benzoate (Langenheim, 2004). A number of isoflavonoids have been
characterized from balsam of Peru, including calycosin, 2’-hydroxy-
7,3’,4’-trimethoxyisoflavanone, and 2’-hydroxy-7,3’,4’-trimethoxy-
isoflavone (Maranduba et al., 1979).
Balsam of Tolu is more fluid than Peru balsam because it has
greater quantities of phellandrene and alcohols, such as guaiacol and
creosol (Langenheim, 2004). In balsam of Tolu, two epimeric 1(5),6-
guaiadienes have been characterized, as well as triterpenoids (Friedel
and Matusch, 1987; Wahlberg et al., 1971; Wahlberg and Enzell,
1971). Part of the characteristic fragrance of both resins is due to the
coumarins (Akisue, 1972a,b).
BENZOIN: A SWEET, FAST-BURNING FRAGRANCE
Scientific names: Benzoin Sumatra—Styrax benzoin Dryander

(also S. paralleloneurus); Benzoin Siam—Styrax tonkinensis (Pierre)
Craib ex Hartwich (not to be confused with the incense “Storax” from
Styrax officinalis).
Common names: Kemenyan, kemanyan (Malaysian); kamyan,
kumyan (Thai); kam nhan, nyan, yan (Lao); gum benjamin, gum ben-
zoin; sometimes also misleadingly called frankincense (in Indone-
sia).
Plant family: Stryacaceae.
Origin: Indigenous to Sumatra; other species from tropical Asia
are also used for the manufacture of the incense (Quezada, 2003).
May be harvested from India, Sumatra, Java, Cambodia, Laos, and

Thailand. Singapore is the major international trading center for ben-
zoin (Kashio and Johnson, 2001; Fischer-Rizzi, 1996).
Benzoin is a resin that is obtained from wounding the bark of trees,

and it has a soft, sweet fragrance that resembles vanilla. The resin is
extracted from trees by wounding the cambium of the tree repeatedly.
The resin is produced as yellowish white tears, with the whitest being
of higher quality. The benzoin from Siam (Thailand) is sweeter than
that of Sumatra, and it is the more precious and expensive of the two.
The “benzoin” is actually a purified portion of the “resinoid”—com-
monly called benzoin—that is obtained through an extraction (usu-
ally alcohol) process (approximately 3 kg resinoid produces 1 kg
benzoin). For incense burning, the resinoid is usually used because it
is more solid. Benzoic acid (a preservative for foods, drinks, fats, and
pharmaceuticals) is now a synthetic product that once was extracted
from Sumatra benzoin.
Siam benzoin is generally exported in a raw form just as it is col-
lected, after cleaning and grading. It is usually an orangish/cream
color, and milky white when broken. It may also vary to a dark brown
color with a glassy appearance. Sumatra benzoin is similar in appear-
ance to the Siam benzoin, but it usually has darker, dirtier looking
parts, consisting of a lower grade material. A semiprocessed, low-
grade form of block benzoin with pieces of damar embedded in it is
commonly found in trade, especially between Indonesia and Singa-
pore (Kashio and Johnson, 2001). Since benzoin gum can be ob-
tained from several different Styrax species, analytical methods have
been developed to determine the source species from the resin alone
(Pastorova et al., 1997).
In general, the higher grades of benzoin are used for creating fra-
grances, which also translates into more Siam benzoin being used for
this purpose. Some perfumers believe that Sumatra benzoin is adul-
terated as Siam benzoin by adding vanilla to it. However, Sumatra
benzoin should not be seen as a lower quality type of benzoin, be-
cause it has its own merits and characteristics that are sometimes
sought after (Kashio and Johnson, 2001).
Benzoin is produced from several species from the genus Styrax

(Styracaceae). The three areas of distribution of the resin are south-
eastern Asia, southeastern North America to South America, and the
Mediterranean (one species). Siam benzoin is derived from S. ton-
kinensis, whereas Sumatra benzoin comes from two species—S. ben-
zoin and S. paralleloneurum. Other species are known to be tapped
for local use in certain areas of Asia, but they are not known to enter
trade (Kashio and Johnson, 2001).
The Styrax species that benzoin is derived from grows in the form
of tall trees. Styraxtonkinensis is a deciduous tree that can reach up to
twenty-five meters (about eighty-two feet), with smooth, gray bark
when young, and brown rough bark as it reaches maturity, with a thirty-
centimeter diameter trunk. The trees produce flowers and fruits, and
due to S. tonkinensis’s pioneering nature, its natural range has been
expanded to areas of human disturbance of the forest and areas of
shifting cultivation (Kashio and Johnson, 2001).
Benzoin has a long history of use in several cultures, not only as a

ceremonial incense burning substance, but also for its medicinal use
and as a fragrance. Along with sandalwood it makes one of the most
popular mixtures for incense burning in Asia. It’s especially noted for
its long history of traditional medicine use for coughs and as an anti-
septic. It is also used as a flavoring agent in cigarettes (Quezada,
2003). Although it was originally from Southeast Asia (Sumatra,
Thailand, and Laos), it was transported to Egypt by Indian merchants,
and then later it was included along the frankincense route (Fischer-
Rizzi, 1996).
Since Benzoin burns quickly, it is usually preferred to be burned in
mixtures, as it does not have time to develop its sweet fragrance oth-
erwise. If it is desired to be experienced alone, it is recommended that
benzoin be burned on aluminum foil over charcoal. Benzoin is
thought to stimulate and inspire creativity, but it is also soothing and
sensuous, appropriate for creating a nurturing and sensual mood.
Benzoin is one of the primary sweet and heavily erotic fragrances that
is almost always used in incense mixtures in Eastern cultures due to
its pleasing and protecting qualities. These mixtures of fragrances are
used in protection against the evil eye, and for expelling negative en-
ergies and attracting the positive energies. The essential oil of S.
tonkinensis has been found to exhibit antifungal activity (to both
Aspergillus niger and A. flavus), and the benzoic acid esters are
hemolytic (Fischer-Rizzi, 1996; Sangat-Roemantyo, 1990).
Benzoin is traded internationally for the manufacture of flavor and
fragrances and for pharmaceutical use. The fragrance industry uses
benzoin for both the fragrance it imparts as well as its function as a
fixative for decreasing the volatilization of middle and top notes. The
food industry uses benzoin for the development of flavors (such as
chocolate flavors) that contain cinnamates, and it is used for choco-
late bars, ice cream, milk products, and syrups. In Denmark and Swe-
den, benzoin is popular as a flavoring for baked goods that contain va-
nilla or cassia, as it is used to fix these flavors and increase their
spiciness. Other food uses include as a glazing agent, in syrups for
turbidity, and as a chewing gum base (Japan) (Kashio and Johnson,
2001).
Benzoin has antiseptic, stimulant, expectorant, and diuretic prop-
erties medicinally. The national pharmacopoeias of Britain, China,
France, Italy, Japan, Switzerland, Thailand, and the United States all
contain specifications for benzoin. For lung problems, including
coughs, laryngitis, bronchitis, and upper respiratory tract disorders,
benzoin tincture is inhaled with steam. Several proprietary products
also contain benzoin, such as lotions to prevent cold sores, a paint to
treat warts (Compound Podophyllum Paint), and a mouthwash
(Ondroly-A; in the Italian pharmacopoeia) for dental disorders, and
an antibacterial powder for the skin (Purol; Indonesia) which uses
Sumatra benzoin. Many over-the-counter herbal medicine prepara-
tions are becoming more common in Western society, including ben-
zoin (Sumatra) for coughs and colds, and topical treatments for skin
irritations, wounds, and ulcers. Benzoin is also becoming more prev-
alent in aromatherapy, being regarded as soothing and relaxing for
muscles. Benzoin also has a long use in traditional Chinese medicine
(listed in the Chinese pharmacopoeia), as it has been employed for
restoring consciousness, increasing the blood flow, and as a pain
medicament (Kashio and Johnson, 2001; Shin, 2003).
The largest volume of benzoin in the world is used for incense, and
this is usually in the form of the Sumatra type. Benzoin is used in the
religious worship of a number of major religions, including Muslim,
Hindu, Chinese Buddhist, and for mixtures used in the Catholic and
Orthodox churches. Retail products, such as Ratus Dedes, a mixture
of fragrant herbs and barks including benzoin in the form of a small
golf ball, are sold in Indonesia for placing in open fires to exude fra-
grance, or for scenting young women’s hair (Kashio and Johnson,
2001).
In India, benzoin is thought to be similar in quality to frankincense
for burning in the temple in front of the deities Brahma, Vishnu, and
Shiva. It also has a long medicinal use for respiratory support (espe-
cially for dry cough) and for skin conditions.
The two types of benzoin have chemical differences that account

for their organoleptic differences, and ultimately these differences
also determine which applications the benzoin will be sold for on the
market. Both are used for flavor and fragrance purposes, but the dif-
ferent grades are shipped to different areas of the market.
The resin is made up of mixtures of organic acids and esters,
mostly two alcohols combined with cinnamic acid, and free cin-
namonic and benzoic acids. Siam benzoin is characterized by benzoic
acid and its esters (such as coniferyl benzoate, benzyl benzoate, and
cinnamyl benzoate), whereas the Sumatra benzoin is characterized
by cinnamic acid and its esters (such as coniferyl cinnamate and cin-
namyl cinnamate). Vanillin is present in both types of benzoin and
gives it a characteristic vanilla fragrance (especially in the Siam
type). In an analysis of two different benzoin gums, Siam and Suma-
tra, the major components of the volatile oil fraction were found to be
benzyl benzoate (76 to 80 percent for both oils), benzoic acid (12 per-
cent), methyl benzoate (1 percent), allyl benzoate (1 percent for
Siam), styrene (2 percent), cinnamic acid (3 percent), and benzyl
cinnamate (3 percent for Sumatra) (Quezada, 2003; Kashio and
Johnson, 2001; Fernandez et al., 2003; Nitta et al., 1984).
CAMPHOR: COOL AND CAMPHOROUS
Scientific name: Cinnamomum camphora.

Common name: Camphor.
Plant family: Lauraceae.
Origin: China, Japan, Korea, Taiwan, and other adjacent parts of

East Asia. It grows mostly in mesic forests and on well-drained
stream banks. In Australia the camphor tree has become naturalized,
as well as in areas of the United States, such as along the Gulf Coast
and in California. In the areas where it has naturalized it is now con-
sidered a noxious weed, as it is starting to replace native plants with
its spread.
Camphor is a pure white powder that is said to look like wet snow.
Synthetic camphor is also very common on the market. In Nepal, a
relative plant called sinkauli dhup is sometimes used as a substitute
for camphor.
The camphor tree is a dense shiny-leaved tree that grows 50 to 150

feet tall and its branches can spread to twice that width. The foliage
starts out a burgundy color and then turns to dark green. Each of the
leaves have yellow veins. Inconspicuous flowers are produced in
spring, followed by large crops of pea-sized berries that turn black
with maturity. The tree is easily identified when crushing a leaf pro-
duces the distinctive camphor odor.
The camphor tree is considered a sacred tree. It is associated with

the god Shiva, and its aroma is thought to be both pleasing and intoxi-
cating. Camphor is mostly known in the Western world for its use in
chest rub formulas for children who have colds and coughs, but it has
a much deeper history of use as medicine, incense, and aroma. Al-
though most people are familiar with its use in rub formulas, camphor
can also be burned as an incense for treating colds.
Camphor’s fragrance is strong and penetrating, and it has a pun-
gent and bitter flavor. Camphor feels cool on the skin (similar to men-
thol), but it also produces a numbing effect, as well as irritating quali-
ties. Camphor is used medicinally for treating many kinds of
ailments, including parasitic infections and toothaches. Its uses that
have been backed by science include as an antiseptic and as treatment
for diarrhea, inflammation, itching, and nervous conditions.
In Nepal the camphor tree is used in various ways. The camphor it-
self is distilled from the flowers. An incense can also be obtained
from the heartwood of the roots, and is considered to be very valu-
able. Camphor is regarded to be useful for purification, and able to
purify the entire body. In this way, it is also used on the funeral pyres
during cremations at Pashupatinath, VaranasiVarnasi, and in South-
ern India (Muller-Ebeling et al., 2000).
When someone is sick in Nepal and no healer, lama, or shaman is
available, then a piece of camphor wood may be burned and prayed
over, as it is said to be beneficial for the sick person. The shamans of
Nepal also use camphor as a traveling herb, and invoke kapur in their
mantras which is supposed to help them fly better (Muller-Ebeling et
al., 2000).
Camphor is a white crystalline solid ketone, with a characteristic

odor and pungent taste and the chemical makeup of C10H16O. Since
the natural camphor (“Japan camphor”) is insufficient to meet the
various market needs of camphor, it is widely synthesized from al-
pha-pinene obtained from turpentine. The natural form of camphor is
produced by steam distillation of the wood of the camphor tree.
About five different chemotypes of camphor trees exist with differing
amounts of camphor, linalool, 1,8-cineole, nerolidol, and borneol.
Certain chemotypes are favored for camphor extraction over others.
CEDAR: HELPING YOU TO FIND YOUR VISION
Scientific names: Cedrus atlantic; Cedrus deodora; Calocedrus

decurrens; Cedrus libani; Juniperus virginiana; Thuja occidentalis
Common names: Atlantic cedar (North Africa); Himalayan cedar
(Himalayas, India); Incense cedar;Cedar of Lebanon (Asia Minor);
Red cedar; White Cedar
Plant family: Various; Pinaceae (Cedrus), Cupressaceae (Caloced-
rus and Juniperus)
Origin: Different kinds of cedars are found throughout the world,
and a few species are indigenous to the United States. Sometimes Ju-
niper species are referred to as cedar and used in a similar manner
(red cedar).
The typical cedar appearance is of a more or less conical evergreen

with the characteristic bent branches (at the branch tips), giving the
tree a graceful appearance. The raw product consists of the dried
leaves (usually stripped from the evergreen, bladelike branches) or
the wood.
“Cedar” used for incense use can be from one of several species of
cedar trees or other evergreen species, such as Juniper and Calo-
cedrus, depending on the location. Typically the local cedar tree spe-
cies is the type that is used; however, differences exist in the aroma of
the various species. For example, Native Americans use “cedar” fre-
quently, and “flat cedar” or “incense cedar” (Calocedrus decurrens)
may be used in the western United States for ceremony, while “Na-
vaho Cedar” (Juniperus sp.) may be used in the southwest, depending
on local availability and custom.
Cedar is one of the most important sacred herbs used by the Lakota
and other Native Americans for ceremony. The importance and rea-
son for its use by the Native Americans has been echoed by several
unrelated cultures throughout the world. Cedar is for the aid of vi-
sions and for helping the body and mind in times of great spiritual
anxiety and stress. Furthermore, it is used by the Native Americans
for discovering one’s “purpose” in life, and how to find one’s path in
life to walk in beauty and help people and the earth along the way.
According to Chief Phil Crazybull, a medicine man and chief of
the Lakota, cedar is used not only in ceremony but also in homes, be-
cause it helps to create good dreams and visions during sleep. He ex-
plains,
The spirits of the energy of cedar come from our ancestral way
because Turtle Island (the Earth) was born with cedar on it, and
because of this it is one of the oldest medicines that we have, and
so it is one of the most simplest and the most powerful because it
is so old.
In addition to the use of cedarwood for incense, cedarwood is well

known for its aromatic and insect-repelling properties. For this rea-
son, pet bedding is lined with cedar shavings, and cedar blocks are
sometimes inserted into clothes drawers to keep out moths. Native
Americans use a box made of cedarwood in which to keep sacred
feathers, which are also used to fan incense smoke.
In the ancient world of Mesopotamia, according to Susanne Fischer-
Rizzi (1996), the cedar of Lebanon was revered for use in ritual
cleansing, and its form signified qualities that were sought after in
those times: strength, dignity, power, and vitality. Cedar is used in
many cultures for its ability to help us reflect and meditate for the
right answer to difficult problems, for aid in clearing our breathing,
and to help us to create vivid and prophetic dreams (Fischer-Rizzi,
1996).
In the Himalayas, the cedar forests are said to be among the most
beautiful and majestic forests of the world. The Himalayan cedar
(Cedrus deodora) appears itself as a strong-looking tree, with fringes
of delicacy, as the tips of the branches and the top of the tree flop over
at the top. Its gray-green appearance seems to add wisdom and time-
lessness to the tree, and its cones are like wood-crafted roses. The Hi-
malayas themselves are a powerful mountain range, considered by
the local inhabitants to be the “seat of the gods.” They contain the
powerful contrast of high, rugged mountaintops that are bare and
rocky, topped only by the most resilient of plant species, such as
mugwort and juniper, and the southern deep valleys that are home to
monsoon-drenched forests with ferns and tall scarlet rhododendron.
The scent and power of the Himalayan incense plants often bring clar-
ity and an expansiveness derived from their place of origin (Fischer-
Rizzi, 1996).
In ancient Egypt the burning of twigs and fine shavings of cedar-
wood was common practice. Cedar oil was also used in embalming
practices, and often cedar branches and wood would be included in
the burial of kings (Fischer-Rizzi, 1996).
Cedar leaf oil, also called Thuja oil, is obtained by the steam distil-
lation of the fresh leaves of the cedar, most commonly Thuja occiden-
talis. Branches and leaves contain about 0.3 to 1.0 percent oil. Major
components are d-a-pinene, d-a-thujone, 1-fechone, 1-borneal, and

acetic-, formic- and isovaleric-acids.
Cedarwood oil is a mixture of volatile sesquiterpenes from the
heartwood of Cedrus, as well as other plants commonly used to ex-
tract “cedarwood oil,” such as Juniperus and Cupressus species. In
fact, the Juniperus and Cupressus species are used more commonly
for the production of cedarwood oil because they have the highest
yield. However, cedar species are still used for the production of
cedarwood oil, such as Cedrus atlantica and C. deodara. Typical
sesquiterpene content of cedarwood oil includes alpha- and beta-
cedrene, thujopsene, cuparene, cedrol, and widdrol (Langenheim,
2004; Fischer-Rizzi, 1996).
COPAL: LATIN AMERICAN FOOD OF THE GODS
Scientific names: Guibourtia demeusei; Agathis dammara or A.

alba; Canarium Bengalese; Vateria indica; Hymenaea verrucosa;
Agathis australis; Hymenaea verrucosa.
Common names: Congo copal; Manila copal;East Indian copal;
Indian copal; Zanzibar copal (eastern Africa); Kauri copal(New Zea-
land); Madagascar copal (Rai, 1981; Case et al., 2003).
Plant Family: Mostly Burseraceae.
Origin: Protium copal is a subcanopy tree that grows in a range of
environments, from primary forests to deciduous secondary forests
from Mexico, Guatemala, and Belize. The word copal was borrowed
by the Maya from the Aztecs word copalli. Not to be confused with
Copaifera (Copaiba balsam), which is from western Africa.
The common name copal has produced much confusion, as several

tree species are thought to produce a type of “copal.” The discussion
here will focus on Protium copal, but Bursera species are also consid-
ered a primary source of copal from Mesoamerica. Another genus
that is a source of popular copal is Hymenaea, of which two very sim-
ilar species exist, one in South America, and the other in Africa. Al-
though the various copal types are derived from different species,
they are also distinguished by harvesting technique.
The three main appearances of copal resin on the American market
are black (copal negro), golden (copal oro), and white (copal blanco).
These copals can come from various tree species, and it usually de-
pends on the region of sale. A “frankincense of the gods” mixture ex-
ists in which all three types are mixed together. Although the three
types of copal can usually be distinguished by color, chemical analyt-
ical techniques can be used to tell them apart. In recent analyses, cal-
cium carbonate was found as an included ingredient as a possible
whitener (Fischer-Rizzi, 1996; Case et al., 2003; Edwards and Moens,
2003).
The Protium copal tree is a small subcanopy tree, with smooth,

tan-brown bark. The trunk is generally thin (about ten centimeters),
with long branches that produce a thin, leggy crown. The tree pro-
duces inconspicuous flowers and larger attractive fruits that have
been found on the tree at all times during the year.
Copal has an ancient history of use in Latin and South America, es-
pecially in the Maya, Inca, and Aztec territories in Mexico and Peru.
In these cultures, incense use was integral to the medicine system, as
well as for divine worship and for magical ceremonies. Fragrant
plants, which were plentiful in the jungle, were particularly thought
to possess a great amount of power and were not only able to heal, but
also to cleanse the body of its spiritual impurities. Copal to these cul-
tures was among the most important of the incense-burning sub-
stances.
According to the holy book of the Maya, the earth god took copal
from the tree of life and gifted it to the Mayan culture. Incense use in
general has and continues to be important in the Mayan culture, as
censers have been found that date back to 600 BC. The use of copal by
the Maya has two main aspects. First, the incense is seen to be essen-
tial in maintaining relationships with and promoting the action of
some deities and ancestors. Second, the incense smoke is thought to
kick off a transformative process that was held by the Maya’s reli-
gious and cosmological belief. The Maya also see the incense as a
“food of the gods,” as both maize and copal are connected with this
ritual understanding. Copal, in ancient times as well as today, has
been found shaped in the form of maize and tortillas, and as small
disks called pesos that look similar to coins. The “pesos” have been
offered as a sort of sacrificial money to the gods in return for a prayer
being answered, such as a good hunt. The Inca considered copal to be
special for the god of the sun, and in this god’s reverence it was
burned four times a day (Langenheim, 2004; Fischer-Rizzi, 1996).
The South and Central American copal is either yellow/white,
transparent, or black, and each has a different aroma. The transparent
variety is lighter, fruitier, and a little lemony, and is used in spiritual,
cleansing, and cognitive work. The black copal, sometimes referred
to as night copal, is generally thought to be more powerful and mysti-
cal, possessing a heavy balsamic aroma, and is thought to be good for
grounding and aiding the soul in healing in its darkest areas. Al-
though originally from the Americas, “copal” resins can be found on
the market from scattered areas of the world, including Africa, India,
Madagascar, and the Philippines, Indian copal is derived from the tree
Vateria indica (Rai, 1981). Congo copal is mostly used in varnish and
paint manufacturing. Manila copal is known to be an important
source of cash income for indigenous collectors in Southeast Asia
(Fischer-Rizzi, 1996; Quezada, 2003; Conelly, 1985).
Copal has been important in traditional medicine for treating respi-
ratory and dental problems, and for its vermifuge and antiparasitic
properties. Today copal is best known for its use as an incense in Ma-
yan and Catholic ceremonies, especially where copal naturally oc-
curs. In addition, copal has found its way into the widespread practice
of the sweat lodge ceremony, which plays an important part in reviv-
ing Native American traditions, as well as in traditional forms of
dancing at powwows, such as the Aztec dances.
Before the Aztec dances begin, a vessel with smoldering copal will
be offered to each of the four directions. With special respect and rev-
erence given to the four directions and the four elements, the Aztec
dancers give a soulful performance decorated with showy feathers.
Some dancers may wear headdresses with feathers that are five feet
tall. This occurs while the sweet smell of copal and the beats of drums
waft through the air.
Mexican copal has been reported to be used as a vaginal contracep-
tive (water extract of stems and leaves), and has been verified in ex-
perimental investigations to have sperm aggregatory activity. In this
case it was found that the proteins present in the extract cause aggre-
gation of sperm heads (Serrano and Garcia-Suarez, 2001).
Bursera species are also considered a main source of copal in

Mesoamerica, and the genus Bursera is considered the New World
relative of frankincense and myrrh (Boswellia and Commiphora). B.
pinnata may be a prevalent source of copal because it is commonly
found growing as a fencerow tree and therefore it is abundant (Lan-
genheim, 2004).
According to Rufino Paxi, a shaman of the Ayamara of the Andean
high plains in Bolivia, incense is used as an offering to the spirits both
in the house and outdoors. He says copal is among the safest of the in-
censes and can be easily used indoors and even imbibed. When a per-
son is sick from altitude in Bolivia, copal may be mashed with wine to
help the person get better. He says that copal can be used to cense
money for bringing good fortune, and for the clothes to bring the
spirit of money. Rufino says (Paxi, Personal Communication, May
22, 2004),
Copal is bought by the pounds and kilos and we pulverize it in

the house. Once pulverized you can use it any time you need—
either in the night or the day—it doesn’t matter. Copal is used to
relate and to be able to communicate with nature and the uni-
verse. Copal is like a food for the [spirit of the] animals and all
the materials we want and the plants as well. [Also it is good] for
clothing and money. [Copal is good] for the house that is like a
mother as well. It is the smoke that gives us good vibes. For the
houses, the houses are like mothers and should always be given
copal. Also agricultural products are given copal. [Copal is]
good and beneficial for humanity.
Bursera species are characterized by a dominance of mono- and

sesquiterpenes. However, many of the species contain mixtures of as
much as twenty-five compounds, including the terpenes. One pre-
dominant compound is found in some species, such as ß-
phellandrene or ß-myrcene. The essential oil from copal blanco
(probably from Bursera pinnata) is mainly alpha-copaene (approxi-
mately 15 percent) and germacrene (14 percent); copal oro (probably
from Hymenaea courbaril) is dominated by alpha-pinene (21 per-
cent) and limonene (26 percent); and copal negro (probably from
Protium copal) is alpha-pinene (18 percent), sabinene (13 percent),

and limonene (17 percent) (Case et al., 2003).
DRAGON’S BLOOD: SMOKE FROM THE DRAGON
Scientific names: Daemenorops draco B.L. and about nine other

Daemenorops spp.; Dracaena draco L. (Warning: several red-sapped
plant products have the common name of dragon’s blood, including
Croton lechlerii.); Dracaena cochinchinensis; Dracaena cinnabari.
Common names: Dragon’s blood; Chinese dragon’s blood.
Plant family: Palmae (Daemonorops) and Dracaenaceae (Dracae-
na).
Origin: Dragon’s blood is the common name for the resin from
several different plant species, and not all have similar uses (Pearson
et al., 2001). Dragon’s blood comes from the marsh regions of South-
east Asia, Java, Borneo, Sumatra, and the Moluccan islands (Fischer-
Rizzi, 1996). Dracaena draco is indigenous to the Canary Islands.
Dracaena draco is originally from the Canary Islands, and during the
fifteenth century it was a very valuable product of the early explorers
(Langenheim, 2004).
Dragon’s blood incense resin is a red resin that is collected,

cleansed, and dried from the fruit of the dragon’s blood liana (Dae-
monorops spp.). It is sold on the market either as pellets or on sticks.
Dragon’s blood (from Daemonorops draco) has been found sold
with other drugs of abuse, but its abuse potential alone has been found
to be minimal, as it had no observable abuse-related effects in mice
(Ford et al., 2001).
Daemonorops is a genus of lianas that produces about nine species

from the Indomalesianrain forest that are used as the source of the
main dragon’s blood in commerce. These lianas produce little scaly
fruits that seep a red resin between the scales, which is used as in-
cense. The Dracena draco palm is a stout and prehistoric-looking
tree with thick branches and short palm leaves. It is extremely slow
growing, taking ten to fifteen years to grow two to three feet. The
crown is divided by several branches, and is referred to as a “multi-

headed dragon.”
Dragon’s blood incense is believed to be cleansing, and can be

used for clearing negative energies and for protection. It may be used
in sacrifices in rituals in India, or may be used with a frankincense
mixture in churches, as it has many of the same spiritual and cleans-
ing properties (Fischer-Rizzi, 1996).
Dragon’s blood from Dracaena cinnabari is the basis for several
myths, such as that by Pliny, which attribute the resin’s creation to a
battle between a dragonlike creature and an elephant. The mixing of
the blood of the two animals was said to produce the resin. Another
Greek myth, The eleventh labor of Hercules: The apples of the
Hespérides, referred to a hundred-headed dragon that was the guard-
ian of the nymph daughters (Hesperides) of Atlas, the titan who holds
up heaven and earth. The dragon is killed by either Hercules or Atlas
(depending on the version), and the dragon’s blood flowed through
the land, giving rise to dragon’s blood trees. This form of dragon’s
blood was treasured by the Greeks, Romans, and Arabs for its
magical and medicinal properties.
Many traditional uses exist for Daemonorops resin. With its astrin-
gent qualities it is used as an eyewash, for dental health and washes,
and for diarrhea and dysentery. It also has proven antimicrobial activ-
ity, and is used as a pigment for tinting toothpastes, imitation tortoise-
shell, marble, and varnishes. It was also used to tint violins in the
eighth century (Langenheim, 2004).
Aromatic compounds from dragon’s blood resin are known to ex-
hibit antifungal activity (Wang et al., 1995). Studies on the carcinoge-
nicity of various isoflavonoids and flavonoids from dragon’s blood
resin found that the majority of these compounds poses none or very
little potential carcinogenic activity (Vachalkova et al., 1995).
Dragon’s blood (from Dracaena) is used as a varnish and for photo
engraving. It was highly valued in trade in the fifteenth century. The
early inhabitants of the Canary Islands also used dragon’s blood
resin, as was evidenced by cave drawings there. (Langenheim, 2004;
Quezada, 2003).
Daemonorops dragon’s blood (the main kind in commerce) con-

sists of the well-known red pigments, dracorhodin and dracorubin,
and more than 50 percent of the resin alcohol, as dracoresinotannol,
which is related to benzoic and benzoyl acetic acids. The resin is
made up mostly of phenolic compounds, although diterpene resin ac-
ids have also been described. Other compounds present include
benzoyl acetic ester, dracoresene, dracoalban, and cinnamic acids. In
addition, six A-types of flavonoid deoxyproanthocyanidins have also
been found in Daemonorops resin (Langenheim, 2004).
Dragon’s blood resin is known to contain various isoflavonoids
and flavonoids. Dracena draco was analyzed and found to contain
twenty-one different phenolic compounds in its resin. Dracena draco
subsp. draco and subsp. ajgal and D. tamaranae all contain the major
flavonoid constituent of (2S)-4,7’-dihyroxy-8-methylflavan (Vachal-
kova et al., 1995; Gonzalez et al., 2004).
Dracaena cochinchinensis from the Yunnan province of China
was found to contain the aromatic compounds ethyl-p-hydroxy ben-
zoate, 7,4’-dihydroxyflavan, 7-hydroxy-4’-methoxyflavan, 7,4’-dihy-
droxyflavone, and lourerin as well as a known steroid saponin (Wang
et al., 1995). Dracaena cinnabari was found to contain numerous
flavonoids, the biflavonoids 2’-methoxysocotrin-5’-ol, socotrin-4’-
ol, homoisosocotrin-4’-ol, a new biflavonoid called cinnabarone, a
new triflavonoid called damalachawin, various triterpenoids, and
sterols (Masaoud, Himmelreich, et al., 1995; Himmelreich et al.,
1995; Masaoud, Ripperger, Himmelreich, et al., 1995; Masaoud,
Ripperger, Porzel, et al., 1995; Masaoud, Schmidt, et al., 1995). In
the Chinese dragon’s blood, nine chalcones were isolated and eluci-
dated, including a new one called cochinchinenin (Zhou et al., 2001).
When several types of Chinese dragon’s blood resin were examined,
they were all found to have similar chemical constituents, whereas
the imported resin was found to be different (Wang et al., 1995).
It has been shown that fungal associations or attack on Dracaena
chochinchinensis are able to increase the production and yield of
dragon’s blood resin (by about 66 to 120 percent), but the exact role
these fungi play in production of resin and resin quality is still un-
known (Jiang et al., 1995).
EUCALYPTUS: BEATS THE TOXINS OUT OF YOU
Scientific names: Eucalyptus spp. several species are used for the
essential oil and incense, especially E. citriodora (lemon-scented
gum) and E. globulus (blue gum).
Common names: Eucalyptus species are usually referred to as eu-
calyptus or sometimes various types of “gums.”
Plant family: Myrtaceae.
Origin: Originally from Australia, and now cultivated all over the
world.
Most Eucalyptus species are tall trees, and are among the tallest in
the world. Characteristic of the eucalyptus is the scent, which many
people know due to the widespread cultivation of the tree. The trees
are native to Australia and have been used for a long time by the ab-
original people. Characteristic features of eucalyptus are that they are
fast growing trees with bark that peels from the trunk and falls to the
ground. The leaves may be shaped in various ways, but are often long
lanceolate leaves or oval.
Eucalyptus leaves may be burned as a fumigant and as incense.

They may be used fresh or dry, and the essential oil is also used for
making incense sticks and cones. The aboriginal people of Australia
are known to use eucalyptus in many ways, including as food, medi-
cines, as timber for general construction, poles, tools, canoes, and
bowls. As eucalyptus has spread around the world, many other tradi-
tional cultures have adapted to using it for various medicinal applica-
tions. Medicinal applications include as an antiseptic, for colds and
lung problems, and topically for ulcers, wounds, and other skin prob-
lems. Eucalyptus is also used as a fumigant or incense, and the leaves
are also sometimes heated so that their steam can be inhaled as an
antiseptic and to treat lung problems and colds (Morton, 1981).
Eucalyptus oils and the branches are also used often in steam and
dry air saunas. The eucalyptus oils are either placed over the rocks, or
may be used in a tapotement treatment in which eucalyptus branches
are tapped (or beaten) over the body. In Russia, it is quite common to
find in the bathhouses a ritual in which people take turns beating each
other with eucalyptus branches. On occasion, eucalyptus leaves are

also used in sweat lodges by Native Americans for treating a fever
(Okugawa et al., 1996).
Eucalyptus is also favored in perfumery, and the lemon gum pro-
duces a lemon-scented oil that is rich in citronellal. Kenyans also fa-
vor a honey that is produced from this species (Watt and Breyer-
Brandwijk, 1962).
Most people in the Western world are familiar with eucalyptus,
since it has been naturalized to so many places around the world, and
because of its distinctive scent. Eucalyptus essential oil has been
proven to have antibacterial activity (Dodia, 2004; Bartynska and
Budzikur-Ramza, 2001; Pattnaik et al., 1996; Scala et al., 2001).
However, large doses of the oil can be toxic, and the citronellal that is
in eucalyptus has been found to be mutagenic.
The bark of eucalyptus may contain up to 12 percent tannin. The

major component of eucalyptus oil is 1,8-cineole. Myrtillin is present
in the leaf and its extract, which possesses hyperglycemic activity. In
the leaves of E. citradora, betulinic and ursolic acids, eucalyptin, and
ß-sitosterol are present. The oil in the glabrous leaves has been re-
ported to be 65.5 percent citronellal, 12.2 percent citronellol, and 3.5
percentisopulegol. Leaves that are hairy have been reported to hold a
higher content of oil (Atal and Kapur, 1982).
FRANKINCENSE: THE CHOICE INCENSE
Scientific names: Boswellia serrata (and other Boswellia spp.).

Common names: Olibanum, boswellia.
Plant family: Burseraceae.
Origin: Several species of Boswellia provide the incense product
called frankincense. The botanical knowledge of the species of
Boswellia providing frankincense is still inadequate, and several of
the species are thought to have gone extinct or nearly extinct. In an-
cient times, B. papyrifera was thought to be mainly used for deriving
frankincense, and in classical times it was thought to be B. sacra, but
today frankincense is derived mostly from B. carteri, B. frereana, and
B. serrata (Tucker, 1986). Frankincense species are cultivated in In-

dia and Africa, especially Somalia and Ethiopia.
Frankincense trees reach only about twenty feet in height, have a

distinct gnarly and rough appearance, and grow in rocky, dry soil.
The “frankincense belt” is a narrow (about nine miles) strip of land
that has a specific soil type that the trees like to grow in, and the main
frankincense tree that comes from this area is B. carteri. Of the
twenty-five types of frankincense that used to be available, only about
three are now known and available on the market.
Frankincense is an archaic term for “choice incense.” Frankin-

cense is a dried resin that is gold in color. Sometimes when frankin-
cense is used in mixtures it is coated with a bronze color for its visual
effect. Frankincense and myrrh are two classical incenses that are
among the most used and included in several spirituals traditions.
Frankincense and myrrh are also thought of as companions, and are
often burned together. Along with this symbolism, frankincense is
thought of as providing male energy, and myrrh the female. In classi-
cal times, frankincense resin was as valuable as gold.
Frankincense is often thought of in terms of Christian spirituality
since it was brought as a gift to baby Jesus by the Magi, was one of the
eight pleasing fragrances of Moses, and is mentioned in the Bible
many times. Still today it is used in Roman Catholic worship, as well
as in other denominations throughout the world.
Frankincense and other incense resins were traded from the south-
ern coast of Arabian Peninsula for more than a millennium. At this
time, Arabia was known as happy Arabia, because great wealth was
gained due to this trade. Many believe that it is the Egyptians who
first began the trade in incenses. The Babylonians, Sumerians, and
Assyrians also were known to love incense, but it is not known
whether they were using frankincense and myrrh or local plants and
resins. The Egyptians offered incense to the gods as a sacrifice—a
“food of the gods,” since the gods were thought to starve without it.
Incense was also used in sacrifices, to drive away evil spirits, to honor
a person, and during important festivities and celebrations. The

Egyptians and Persians considered the right to offer incense some-
thing that belonged only to the priesthood (including kings); how-
ever, the Greeks and Romans considered incense offering not only a
right but also a duty by everyone. The harvesting of frankincense was
also something that was to be done only by certain appointed fami-
lies, and because it was regarded as divine no impure acts were al-
lowed by the harvesters (Langenheim, 2004).
Even though many other fragrances became known to the Greeks,
as in Egypt frankincense and myrrh remained the most highly re-
garded incenses, and were commonly burned to worship the gods. In
fact, almost all of the plants from Arabia used for incense burning be-
came well known in Greece, Egypt, Crete, and Mesopotamia. It was
thought that the two together, myrrh and frankincense, were perfect
for reaching the heavens (Fischer-Rizzi, 1996).
In the classical times of the Greeks and Romans, frankincense was
believed to have originated in a story of love, as was myrrh. In this
story, the Sun seduces a king’s daughter, and upon discovering this
the king kills and buries his daughter. The Sun sought the dead girl
and tried to revive her unsuccessfully with his warm rays. However,
the Sun promises the dead girl that she can still come up to him in the
sky, so he covers her body with a fragrant nectar that then melts away
up into the sky and fills the earth with its fragrance. It is said that the
spot where her body laid is where the first shrub of frankincense rose
slowly from the earth (Classen et al., 1994).
Frankincense is considered to have the powerful ability to not only
cleanse the air of unpleasant smell, but also of negative energies. In
this sense it may be burned in areas where the air seems thick and
stuffy, or where people have argued, or a bad situation has occurred.
For millennia it has been regarded as a way for aiding the human
spirit that wants to remain open to the divine, and in communicating
with heavenly or spiritual energies (Fischer-Rizzi, 1996).
Frankincense resin has been used not only for spiritual purposes,
but also for medicinal reasons, as even today it is known as a popular
and clinically validated treatment for rheumatism and osteoarthritis
(Kimmatkar et al., 2003). It is also known to reduce stress and muscle
tension (Fischer-Rizzi, 1996). Frankincense is used internally to treat
inflammatory conditions, especially for joint pain and sports recov-
ery. Frankincense is also known to be wound healing, and a disinfec-
tant, and when it is burned indoors in areas such as churches it is be-

lieved to protect against infectious diseases and negative influences.
This was especially important when pilgrims slept in churches and
the “gifts” received were perishable goods, and when pestilence was
a more frequently encountered problem. In addition, as far back as
Egyptian times farmers have been known to fumigate wheat with
frankincense in order to keep moths away (Fischer-Rizzi, 1996;
Reichling et al., 2004).
One interesting effect that frankincense has is on the human voice.
Recently researchers found that the voice carried better after the air
had been exposed to frankincense. This may have been another rea-
son why frankincense was used in churches during a sermon
(Fischer-Rizzi, 1996).
In Islam, among the teachings of the Prophet, frankincense is
warming in the second degree, desiccative in the first, and con-

tains slight costiveness. It is very beneficial, and has little harm.
Among its benefits is that it is useful for hemorrhages, for stom-
ach winds, and clears ulcers of the eye, causes flesh to grow on
most ulcers, strengthens and warms the weak stomach, dries up
phlegm, dries moistures of the chest, clears darkness of the sight
and prevents foul ulcers from spreading. Used as a fumigant (in-
cense), it is beneficial for pestilence and sweetens the smell of
the air. (Johnson, 1998, pp. 271-272)
When referring to the sweetness of the air, this is an important quality

that goes beyond just aroma for the sake of pleasure—it implies that
sweetness drives away evil and attracts angels. It is also thought to be
good for forgetfulness (Johnson, 1998).
In Egypt, frankincense was a favorite among the Egyptians’ highly
developed art of incense use. According to legend, the bird Phoenix
brought frankincense to the Egyptians, and it was thought to be a gift
directly from the gods. Frankincense was also an important ingredi-
ent in kyphi, the most favored of the Egyptian incense mixtures that
was not only used throughout Egypt but was also exported (Fischer-
Rizzi, 1996).
In Mesopotamia, the word for frankincense was identical to that
for Lebanon cedar, and it was this substance that was used as frankin-
cense to be burned on the altars of Baal-Marduk, and it was one of the
most favored of all the incenses (Fischer-Rizzi, 1996).
Research has found that the sesquiterpenes present in frankincense

may increase the oxygen levels in the brain by 28 percent, which un-
doubtedly may produce other benefits in the body, such as an increase
in the activity of the hypothalamus—and its subsequent effect on
emotions, learning, and attitude—and improving immune function,
hormone balance, and energy levels (Williams, 2004).
Pure frankincense is available in different qualities, including
frankincense Eritrea, pellets temperament, light powder, and first
choice. Aden frankincense, Somalia first quality (or Mushaad), and
Oman first quality are highly recommended. Many mixtures of frank-
incense are sold with various names, including the Three-King Mix-
ture, Spice Mixture, Precious Mixture, Colorful Mixture, Light Ara-
bian Pontificate, Palestine King, Black Lourdes, Gloria, and Angelus
The frankincense that is used today in Catholic churches has been
reported to be often a mixture of balsams: 66 percent frankincense,
27 percent benzoin, and 7 percent storax (Langenheim, 2004). So-
phisticated chemical analyses have been developed, such as high per-
formance liquid chromatography (HPLC), in order to distinguish be-
tween frankincense of different origins and species (Buechele et al.,
2003).
Alpha-pinene is thought to be one of the main compounds contrib-

uting to frankincense’s characteristic fresh and balsamic odor, with
gamma-butyrolactones lending strong coumarinic odors. The volatile
components of Boswellia serrata essential oil have been found to be
about thirty-five different chemical constituents of which alpha-
pinene (73 percent) was the predominant constituent. Other monoter-
penoids include beta-pinene (2.05 percent), cis-verbenol (1.97 per-
cent), trans-pinocarveol (1.80 percent), borneol (1.78 percent),
myrcene (1.71 percent), verbenone (1.71 percent), limonene (1.42
percent), thuja-2,4(10)-diene (1.18 percent) and p-cymene (1.0 per-
cent). One sesquiterpene, alpha-copaene (0.13 percent), has been
identified in the essential oil (Kasali et al., 2002).
Boswellia serrata has been found to have anti-inflammatory, anti-
allergic, and immunomodulating activity due to its content of bos-
wellic acids (pentacyclic triterpenes). Boswellic acids act as specific,
noncompetitive, nonredox inhibitors of a key enzyme (5-lipoxy-

genase) for biosynthesizing leukotrienes (Pungle et al., 2003).
MUGWORT AND MOXA: PROTECTION

AND MEDICINE WORLDWIDE
Scientific names: Artemisia vulgaris, including other Artemisia

species, possibly A.chinense (syn. C. artemisiodes and C. chinense).
Some confusion exists on the market regarding which species are
used as mugwort and which are used for moxa. Artemisia is also sold
sometimes erroneously as “sage” for incense use, although a Califor-
nia native Artemisia is commonly called California sagebrush.
Common names: moxa, wormwood, sage.
Plant family: Asteraceae.
Origin: Mugwort is an introduced plant to many areas of the world,
including the United States, Europe, and China, because it adapts and
naturalizes quickly.
See Photo 1.4 in Chapter 1 and Photo G.19 in the color photo gal-
lery.
Mugwort may be prepared several different ways. Most commonly

just the leaves or the leaves and the stems are harvested, dried, and
then prepared into loose dry leaves, a smudge stick, or moxa cones or
sticks.
Many species of Artemisia exist. This discussion will focus on A.

vulgaris. Artemisia species tend to be highly aromatic and have char-
acteristic grayish-green or silvery leaves. Mugwort is a grayish-
green, shrubby or herbaceous plant that has long stems with oval-
shaped or often forked (in three lobes) leaves.
Mugwort has been used by many cultures throughout the world as

an incense, for medicine, and for superstitious and magical purposes.
Almost everywhere it is found it is known for its use in healing, divi-
nation, and for aiding in dreams and visions. Many people who live in
the United States and are used to hiking in places with poison oak are
sure to have heard the folkloric use of mugwort, which often grows
among the poison oak. It is the case of an antidote living among the
poison that is so often found in the botanical world. When exposed to
poison oak, the rubbing of mugwort leaves on the affected areas is
said to prevent the rash caused by the poison oak. It is also a common
folkloric antidote to snakebite in many cultures (Garg, 2000-2001),
and rubbing it on the skin is supposed to also prevent leeches from at-
taching (Muller-Ebeling et al., 2000). Mugwort as an herb, however,
has many other traditional medicinal uses, such as for bringing on
menstruation, and topically for pruritis skin lesions (Tezuka et al.,
1993). Mugwort is combusted for various healing and magic uses, as
well as more mundane purposes, such as for its insect-repelling
capability (Hwang et al., 1985).
In European herb lore, mugwort is also known as cronewort, as it is
said to grow at the front doors of healers, and to be a favorite among
them. Among the Native American community, it is used sometimes
with the sweat lodge ceremony, bundled as a smudge stick or used as
loose leaves, and burned before and during the sweat or in the water
that is prepared for pouring on the stones (McCampbell, 2002).
Mugwort is considered by many as the most ancient incense of hu-
mankind. In Nepal, it is the most important of the herbaceous or leafy
incense plants. It is used in various ways, and may be burned over
heated limestone, placed on altars, hung in the house, or even rubbed
on a shaman’s drum for protection. In this part of the world mugwort
is considered a traveling herb, as its seeds are used to put shamans in
trances, and also to bring them back. A preblended incense made pri-
marily of mugwort is available in the incense market, and used by the
lamas of Nepal (Muller-Ebeling et al., 2000).
Mugwort is also known as “moxa” for the act of moxibustion in
traditional Chinese medicine (TCM), and is often used by acupunc-
turists. Moxa has been used in TCM for more than 5,000 years, not
only for the treatment of medical conditions, but also for their preven-
tion. Originally, TCM was used only for the emperors of China and
their court, but eventually the Chinese public demanded that these se-
crets of health and longevity be made available to the public. Al-
though many herbs are used, and several are even combusted or
heated in the practice of TCM, no other herb performs a similar func-
tion to moxa. It has the qualities of being able to clear obstructed en-
ergy in the energy channels of the body, and it has a calming effect
that is sometimes used to enhance meditation. In addition, moxa is
sometimes prepared as a liquid extract and used internally. Moxa has
even been proven in double-blind, placebo-controlled studies for cor-
recting certain health conditions, such as correcting the breech pre-
sentation of a fetus before birth (by stimulating acupoint BL 67 with
moxa) (Cardini and Weixin, 1998).
Moxa is used in three basic ways. One preparation of moxa uses
the “wool” from the hairy stems and leaves, which is shaped into a
cone (available in different sizes). These cones are then used with ei-
ther direct or indirect contact with the skin. According to Dr. Ira
Golchehreh, a licensed acupuncturist and practitioner of TCM in San
Rafael, California, an example of when moxa might be used directly
on the skin would be for certain lung conditions, such as asthma. The
moxa cone would be burned directly on the skin over the correspond-
ing meridian to the lungs. However, Dr. Ira says this is very rarely
done in the United States because few Americans would tolerate the
procedure. He explains that in the TCM that is practiced in America,
other, more appropriate, techniques are used. For indirect use with the
skin, these cones are burned atop of what is called an “insulation,”
which is either a slice of garlic or ginger, or salt overtop of a particular
meridian. The moxa on top of ginger is used in certain spleen or stom-
ach conditions, and for joint pain. The moxa on top of garlic may be
used for snakebites or certain skin infections, and an example of the
moxa on top of salt is for stopping diarrhea (Dr. Ira Golcehreh,
personal communication, March 2004).
Another main preparation of moxa is in the form of sticks, in
which the dried leaves are rolled into a cigarlike stick. Dr. Ira says that
these are never used with people with asthma or bronchial conditions
so that the smoke does not aggravate their condition. They are used
for diseases that are characterized in TCM as being “cold diseases,”
such as for viral infections. Dr. Ira says this is also the application that
is most easily performed as self-care, if the person knows the nature
of their illness and how to apply the moxa. For example, for runny
noses, Dr. Ira says a person may light the end of the stick and blow it
out, so that there is no flame, but there is a smoldering end. The smol-
dering end can be run about an inch or more from the skin along the
areas of the face where the sinuses lie (the nose region and on top of
the eyebrows). Dr. Ira noted that a person must take care not to drop
ash on the skin, and he says that if this is done three times a day the si-
nuses will remain clear (Dr. Ira Golcehreh, personal communication,
March 2004).
Another condition for which moxa may be used for self-care, ac-
cording to Dr. Ira, is for cold sores around the mouth. First, ice should
be run along the gums of the mouth and inside the inner part of the
lips to cool them down. Then the lighted moxa stick may be slowly
passed over the cold sore (without touching it) (Dr. Ira Golcehreh,
personal communication, March 2004).
The third type of application for which moxa may be used is for the
warming of the needles during acupuncture. Dr. Ira says that this is a
technique that only a well-trained acupuncturist should use (not for
self-care), and he added that many times in the United States this
technique is not used because of the danger of ash dropping onto the
skin. In his practice, he has replaced this technique with the use of
modern moxa-containing lamps. As the patient undergoes acupunc-
ture, he orients these specialized heat-producing lamps that are
coated with moxa and other herbs near the areas of the skin that are
being pierced, and allows the person to relax under the heat lamps for
a while (Dr. Ira Golcehreh, personal communication, March 2004).
According to Myogen Steve Stucky, a Soto Zen priest of Rohnert
Park, California, moxa is used for certain types of Buddhist ritual,
such as during ordination in Chinese Buddhist sects:
During these ordinations, three moxa cones are burned down to

the skin on top of the monk’s or nun’s shaved head, overtop of
the crown area. In these cases you can see that some Chinese
Buddhist priests have these three scars on top of their head as a
mark of taking their religious vows. The significance of the
number three would be the vow to “take refuge in Buddha,
Dharma, and Sangha,” known as the Three Treasures of Bud-
dhism. (Steve Stucky, personal communication, March 2004)
The principal compounds in mugwort are total hydroxycinnamic

acids (6 to 9 percent), chlorogenic acid (0.79 to 1.35 percent), 1,5-
dicaffeoylquinic acid (0.51 to 1.25 percent), and 3,5-dicaffeoylquinic
acid (2.2 to 2.6 percent) (Fraisse et al., 2003). Some of the flavonoids
in mugwort are tricine, jaceosidine, eupafolin, chrysoeriol, diosmetin,
homoeriodictyol, isorhamnetin, apigenin, eriodictyol, luteolin, luteo-

lin 7-glucoside, kaempferol 3-glucoside, kaempferol 7-glucoside,
kaempferol 3-rhamnoside, kaempferol 3-rutinoside, quercetin 3-glu-
coside, quercetin 3-galactoside, quercetin, rutin, and vitexin (Lee et
al., 1998). Mono- and sesquiterpenes are the main compounds pres-
ent in the essential oil of the blossom, with sabinene as the major
chemical constituent in most cases, but in certain planting schemes
this may be camphor (Bagchi et al., 2003; Michaelis et al., 1982). Es-
sential oil from Croatia is known to be richer in hydrocarbons, and the
plants to have a higher essential oil yield (0.09 to 0.61 percent) than
French essential oil (0.04 to 0.15 percent) (Jerkovic et al., 2003).
MYRRH: THE FEMALE QUALITY OF INCENSE
Scientific names: Most commonly Commiphora wightii (Syn. C.

mukul) and C. myrrha (Syn. C. molmol). Myrrh from the Bible is
probably C. erthraea, C. guidotii, and/or C. foliacea; C. abyssinica,
C. schimperi, C. tenuis; C. madagascariensis; Myrrhis odorata; C.
guidotii; C. guidotii; Cistus ladanifer.
Common names: Myrrh; Abyssinian myrrh; Garden myrrh;
Mecca myrrh; Scented myrrh; Myrrh of Genesis.
Plant family: Burseraceae.
Origin: C. myrrha is indigenous from northeast Africa to the Ara-
bian world. C. mukul is indigenous to India. Although the predomi-
nately used myrrh today is C. myrrha, C. erthraea was thought to be
the principal source of myrrh in ancient and classical times (Tucker,
1986).
Although the myrrh genus is diverse, the common myrrh tree

grows in similar conditions and has a similar stunted, gnarly appear-
ance as frankincense. Myrrh is a shrub or tree that grows to approxi-
mately thirty-three feet with a twelve-inch circumference. Myrrh’s
branches are covered with strong thorns and sparse leaves. The incon-
spicuous flower panicles produce an olivelike fruit that is bitter to the
taste, and which gave the tree its name, “murr,” meaning bitter in
Arabic (Fischer-Rizzi, 1996).
Myrrh and frankincense seem almost inseparable in their history

and use, as they have repeatedly been seen throughout different cul-
tures as complimentary in their properties. In line with this, frankin-
cense is often thought of as providing male energy and myrrh the fe-
male. Myrrh’s earthy, warm, spicy balsamic fragrance is the yin
(female quality) to compliment frankincense’s lighter, spicy citrus
balsamic scent that symbolizes the yang (male quality). Myrrh is a
dark, dirty-looking resin that has no aroma unless it is smoldered, or
unless the essential oils are extracted. Myrrh is often used in perfum-
ery and aromatherapy. In perfumes it is used to lend a spicy base and
an oriental character. As a flavor, it produces a biting-burning taste.
Legendarily, in Egypt the falcon god Horus created myrrh, and
people who partook of this fragrance were promised to escape death
and “become part of the eternal life of the gods.” When Tutank-
hamen’s tomb was opened the aroma of myrrh was still present.
Myrrh was used not only in the embalming process but also as a var-
nish, a cement, and for making personal ornaments. The word enbalm
is derived from the Latin in balsamum, meaning to preserve in bal-
sam. The association of myrrh to women and feminine eroticism was
inseparable in Egyptian love poems, and it was also used for medi-
cine, magic, worship, and as a calming influence for troubled minds
of both the sick and healthy. Egyptians called myrrh “bal,” which
meant “to drive out the insanity.” Myrrh and frankincense were con-
sidered the most valuable objects one could own, for as long as the
Egyptian empire existed (Fischer-Rizzi, 1996).
Myrrh never became as popular as frankincense in the Roman Em-
pire, but it did become much more expensive, and therefore it was
used as a status symbol. Myrrh was seen as a luxury even for the dead,
as it was burned during cremations. In the classical times of the Ro-
man and Greek gods, myrrh was believed to also have originated
through a story of love. Myrrh was once a woman who had fallen in
love with her father (Classen et al., 1994). Both frankincense and
myrrh were present in Greek mythology, and as all aromatic plants,
was thought to originate from the gods (Fischer-Rizzi, 1996).
The sacred Jewish anointing oils specified in the Old Testament

contained myrrh as the main ingredient. Hebrew women were also
prescribed specific cleansing rituals that involved the use of fragrant
substances. One of these was the generous use of myrrh. The early
use of myrrh was also either of the pure resin or a processed form of
the bark (fresh bark boiled and pressed) called stakte. Supposedly,
stakte was more costly, and was the form of myrrh that was brought to
baby Jesus upon his birth (Langenheim, 2004; Fischer-Rizzi, 1996).
Frankincense and myrrh were mentioned the same number of
times in the bible, but frankincense became preferred for divine wor-
ship, although both were present in many rituals. Frankincense was
associated with Christ’s divinity, whereas myrrh was associated with
his persecution and death. Jesus accepted myrrh handed to him as
gifts both at his birth and his death. One of the customs before a man
was executed was to give him myrrh wine, because it acted as an an-
esthesia (Langenheim, 2004; Fischer-Rizzi, 1996).
Myrrh was synonymous for Indian frankincense (also Indian
Bdellium, or Guggulu, Guggal, and Guggu in Hindi). In the ancient
Arab world it was used in a similar manner to frankincense—people
burned it in the home and at altars for sacred worship and offerings. In
Ayurveda, common myrrh is able to increase Pitta (a type of dosha or
energy in the body that is fiery in nature). It is also thought to be
soothing for stomach tension, nerves, and rheumatism, and to be able
to strengthen the uterus, ease sciatica, and for treatment of psoriasis.
In India it is often combined with benzoin resin (Fischer-Rizzi,
1996).
Myrrh has long traditional and current uses beyond incense use in-
cluding as a dye; the charcoal is used for cleaning teeth, strengthen-
ing the gums, and for wound healing; and a preparation of the bark
has been used to treat skin disease (Quezada, 2003). The resins from
the various species of myrrh have been particularly used for medici-
nal purposes in Indian, Arabian, and African cultures. In India the in-
digenous species (C. wightii) is well known for its use in medicine. Its
guggulsterones have been well studied, and the resin, called
guggulipid is well known to be hypolipidemic, anti-inflammatory,
and antioxidant, and is often used as an adjuvunct to treating high
cholesterol. Guggulsterone has been confirmed to lower cholesterol
in clinical studies, and is also a potent antioxidant (Wang et al., 2004).
Guggulipid is also used for treating arthritis, rheumatism, and other
vascular conditions (Soehartono and Newton, 2002). C. myrrha is

used by Middle Easterners for numerous reasons, including as an
antimicrobial agent, stimulant, mouthwash, for the stomach, and for
cancer. The myrrh resin from this species has been proven to be an an-
tioxidant and antitumor agent that also is able to stimulate the thyroid
and reduce prostaglandins. In preclinical studies, it performed well as
a standard anticancer drug, cyclophosphamide, in its antitumor activ-
ity. Moreover, a couple of its sesquiterpenes have been shown to have
potent analgesic activity. M. guidottii contains T-cadinol, which has
smooth-muscle relaxing properties (Langenheim, 2004). Myrrh has
several similar medicinal qualities as frankincense because they share
some of the same terpenoids in their resin (Langenheim, 2004).
Guggulsterone is known to be an active medicinal component of

myrrh, which is able to lower cholesterol, be lipid lowering, be a
cardioprotectant, and is a good antioxidant (Wang et al., 2004; Singh
et al., 1993). Sesquiterpene lactones in (Commiphora) myrrh are
thought to be responsible for its known activity of slowing tumor
growth, and also for its antihyperglycemic activity (Zhu et al., 2003).
Myrrh essential oils are known to have an antihelminthic activity
(Kakrani and Kalyani, 1984). The resin of several myrrh species has
been found to be anti-inflammatory (Duwiejua et al., 1993). The gum
resin of myrrh has been found to consist of alpha pinene, myrcene,
unidentified eugenol, cadinene, unidentified, geraniol. methyl
heptanone, d-alpha-phellandrene, d-limonene, (+-) bornyl acetate,
1,8-cineol, unidentified, (+-) linalool, methyl chavicol, and alpha-
terpineol (Saxena and Sharma, 1998). The essential oil has an LD50
of 705 mg/kg intraperitoneal (ip) and 1,669 mg/kg orally (Fischer-
Rizzi, 1996; Bagi et al., 1985).
SANDALWOOD: SWEET SENSUOUSNESS
Scientific names: Santalum album L. (others exist in trade includ-

ing S. austrocaledonicum, S. latifolium, S. spicatum, S. yasi, Amyris
balsamifera, Eremophila mitchelli, Fusanus acuminatus [Santalum
acuminatum]); Vetiveria zizanioides; Adenanthera pavonina;
Pterocarpus santalinus
Common names: Indian Sandalwood; Byakudan (Japanese); Aus-

tralian sandalwood; Sandalwood fan; Red sandalwood (used for dye-
ing).
Plant family: Santalaceae
Origin: S. album is indigenous to and widely cultivated in India,
but China and other countries are now cultivating sandalwood. San-
dalwood used to come primarily from the Mysore forests, but today it
is probably coming from Tamil Nadu, as the Mysore forests have
been overharvested. Sandalwood production was found to be de-
creasing in the early 1990s, and since then efforts have been under-
way to restore production through better management of sandalwood
plantations (Rai and Sarma, 1990).
See Photos G.22, G.23, and G.24 in the color photo gallery.
Sandalwood is usually sold in the form of raw wood chips, splin-

ters, powder, or forms (beads or figures). The sandalwood tree does
not produce a good quality incense product until the essential oil con-
tent of the wood develops fully, taking often more than twenty years.
The true sandalwood tree is grown in the eastern Indian regions of
Mysore and Karnataka, and it is said that the tree has some relation-
ship with the soil that develops the fragrance in these regions, and if
planted in other areas the oil will not develop the same high-quality
scent. Australian species of Santalum are also popular as “Australian
sandalwood,” and are used for incense and are distilled for fragrance
and medicines (Quezada, 2003). “Sandalwood” from the West In-
dies, Venezuela, and Jamaica are mostly Amyris balsamifera, which
is an unrelated plant.
Sandalwood oils are of various qualities, and many have been
found not to meet the internationally recognized standard for sandal-
wood oil of having 90 percent santalol content (Howes et al., 2004).
The sandalwood tree (S. album) is partially parasitic, able to photo-

synthesize, but also sends roots down to nearby trees to aid in its nu-
trient absorption. It can grow up to thirty-three feet, with a diameter
of seven feet, and it is evergreen with soft-looking branches. It takes
at least fifteen to twenty years before trees produce sufficient essen-
tial oil content, and the tree does not reach full maturity until sixty to
eighty years (Fischer-Rizzi, 1996).
Sandalwood is an excellent incense for those who are first learning

to use incense and identify their scents. It is an ancient incense with a
woody fragrance that is warm and sweet and can be smelled before it
is even burned. The wood is often used to make prayer beads and spir-
itual icons for its fragrant and spiritual qualities. Finely pulverized
sandalwood is also used as a fragrant body powder after bathing by
women in India. Its fragrance is considered to be calming and relax-
ing for those who are undergoing stress, and it is also known to allevi-
ate headaches (Fischer-Rizzi, 1996).
Indian sandalwood is grown for its many uses in India. The timber
is used for making chests and for burning at Buddhist funerals. The
ground wood is used as a body powder and for cosmetics. It is also
used as an incense, for making fragrances, in medicine, and it is one
of the pigments used in caste marks (Quezada, 2003). In Hindu tradi-
tion, sandalwood is important in almost every phase of life. During a
cremation of a wealthy Hindu, chunks of sandalwood are added to the
fire to support the person’s journey into the next phase of life
Although it is primarily thought of as connected to Indian tradi-
tions, sandalwood was an important incense ingredient for the kyphi
mixtures in ancient Egypt, one of the most popular incense and fra-
grance blends of those times. Sandalwood is also highly revered in
Ayurvedic and Tibetan medicine for its medicinal properties. Sandal-
wood is seen as possessing a strongly vital energy, and in Ayurveda it
is considered bitter, cooling, relaxing, and contracting. It has been
used to treat respiratory tract and kidney infections, skin irritations
(as a paste), and for headaches. In living spaces it is considered to be
antibacterial as well, and is blended into clarified butter to be burned
over coal (Fischer-Rizzi, 1996).
In Japan, although it is not used in Koh-do ceremonies, sandal-
wood is available and frequently used in the home. It is available in
square chunks, and a shaving may be placed on a mica plate for burn-
ing (Fischer-Rizzi, 1996).
Santalol, the main component in sandalwood oil, has been found
have anti–skin cancer activity (Dwivedi et al., 2003). Sandalwood oil
has also been found to have an anti-candida activity (Hammer et al.,
1998). Research has also found that the sesquiterpenes present in san-
dalwood and released as the incense smoke, may increase the oxygen
levels in the brain by 28 percent, which undoubtedly may produce
other benefits in the body, such as an increase in the activity of the hy-
pothalamus—and its subsequent effect on emotions, learning, and at-
titude—and may improve immune function, hormone balance, and
energy levels (Williams, 2004).
Sandalwood contains sequiterpenes, sesquiterpenols, and sesqui-

terpenals, santalic and teresantalic acid, aldehyde, pterocarpin and
hyrocarbons, isovaleric aldehyde, santene, and santenone. Sandal-
wood oil is usually standardized to 90 percent santalol content, one of
the essential oils present in sandalwood that is thought to be the cause
of its characteristic fragrance. Santalol has a z-alpha and a z-beta
form. Twelve known compounds of the sandalwood oil (Santalum al-
bum) are: tricyclokasantalal, alpha-santalene, trans-alpha-bergamo-
tene, beta-santalene (S and E), alpha-curcumene, alpha-santalol,
beta-santalol (S and E), nuciferol, alpha-santalal, and beta-santalal
(Yu et al., 1988).
SWEETGRASS: A BRAID TO ATTRACT GOOD SPIRITS
Scientific name: Hierochloe odorata (L.) Wahlenb. (similar to

Anthoxanthum).
Common names: holy grass; buffalo grass; vanilla grass; zebrovka.
Plant family: Poaceae.
Origin: Sweetgrass grows naturally in the prairie areas of North
America and Canada, and in Europe (Fischer-Rizzi, 1996; Pignatti,
1979). Sweetgrass is a long-bladed grass that is often braided to-
gether and dried. It may also be used in small cuts, as some may be
cut or shaved off of the braid in order to place on charcoal.
This grass loves moist soils, and may be found in the wild in the
prairie or it may be cultivated. The base of the grass may have a red-
dish hue to it, but overall the blade looks green. It is a perennial grass
that grows in clumps. Sweetgrass’s native habitat is in the American

prairies that extend up into Canada, and it is also found in Europe.
The Latin (scientific) name for sweetgrass, Hierochloe, comes

from the Greek word Hieros which means sacred, and chloe, meaning
grass. Sweetgrass is a good name for describing its scent, because
when it is burned it emits a sweet, grasslike fragrance that is some-
what similar to sweet woodruff. This is the characteristic scent of
coumarins. It is a pleasing scent when burned, but has very little until
scent until it is smoldered.
Sweetgrass is historically used as a “medicine” or ceremony plant
by Native Americans, especially the Lakota (Sioux), and also as a
basket weaving component (Galluzzi and Kimmerer, 2003). Sweet-
grass is a very important plant in Native American culture, and it is
used for prayer and during smudging. It may be used to bless or pu-
rify certain people, places, or objects, and it is also given for welcome
and parting gifts. It is often used in the sweat lodge traditionally (inipi
ceremony), along with cedar, to bless the first seven stones (“grandfa-
thers”).
Sweetgrass is used to attract good spirits or positive energy to a
ceremony or space, or is used as a blessing. Whereas white sage may
be used to first cleanse a space of negative energies or spirits,
sweetgrass is often used afterward to attract positive spirits. Sweet-
grass is also used to scent clothes (Quezada, 2003).
According to Chief Phil Crazybull, a medicine man of the Lakota:
Sweetgrass is harvested from the water. It is a form of ac-

knowledging to the spirits that we honor life from water. We
honor the plant that came from the water and all the animal spir-
its. We forget that what feeds us and clothes us has to do with the
animal world, as well as the plant world which also feeds us and
clothes us. And so when we use the sweetgrass we are asking
spirits of these here nations to come and help us (the animal and
plant world). We can’t do things alone, we have to rely on that
which is more powerful than we are. Because we say that even
(the) bear is more powerful than we are, the ant is more powerful
than we are. Because they can stay out in a storm in thirty-two
degrees below zero, and if there was a flood we would drown
and they wouldn’t. And so they are more powerful than we are,
and so we have to always ask for their help so that we can use the
sweetgrass to acknowledge those entities that are stronger than
we are, that water, those animals and plant nations that live un-
der the ground. So we always ask for their help.
Sweetgrass calls them to help us. We can never do anything to
please anything, or anyone, so we do it to acknowledge them
and to call them. It can be done as often as you could because its
something that is hardly ever done anymore. My grandma used
to do it every day. We had a iron stove that we used to put cedar
and sage and sweetgrass, and other plants, and we would put
them on there, and their aroma would take off all over the house.
But that was back then, today we do it all separately, we used to
have it all together in one bag and boom—grab a handful and
put it on there! (Crazybull, personal communication, February
2004)
Sweetgrass is used by a number of Native American tribes for various

uses, including as a medicine (for both humans and animals) by the
Blackfoot, Cheyenne, Flathead, Kiowa, Menominee, and Plains Indi-
ans, for its use as a fiber for such things as in baskets or mats by the Ir-
oquois, Kiowa, Menominee, and Micmac. Many of these same tribes
also use sweetgrass ceremonially, as well, and for purification, for the
sweet smell, for smoking, for purifying Sundancers, for protection, as
an insecticide, and as a hair wash (Okugawa et al., 1996).
Sweetgrass is also used in traditional medicines for colds and fe-
vers, as a painkiller, and as an insect repellant. Extracts of sweetgrass
have also been found to be potent free-radical scavengers (antioxi-
dants) (Pukalskas et al., 2002).
Coumarins are responsible for the characteristic scent of sweet-

grass. 5,8-dihydroxybenzopyranone and 5-hydroxy-8-O-beta-D-glu-
copyranosyl-benzopyranone, constituents of sweetgrass, have been
identified as possessing significant antioxidant activity (Pukalskas et
al., 2002; Bandoniene et al., 2000).
VETIVER: A COOL RELAXING SCENT
Scientific name: Vetiveria zizaniodes.

Common name: Vetiver.
Plant family: Gramineae.
Origin: Vetiver is native to India, and is now introduced and culti-
vated in many rural tropical areas of the world.
Vetiver is in the same family as the sweetgrasses that are also used
in incense. It is a robust, grasslike plant with strong roots that spread
deeply and laterally under the soil surface and help to protect land for
erosion.
Even in small amounts, vetiver produces a strong earthy and sweet

scent, which many consider to be heavy and erotic. In aromatherapy,
vetiver oil is popular for relieving stress, anxiety, tension, and insom-
nia. The root is used in dried and often pulverized form. Essential oil
from vetiver root is also very common in aromatherapy and incense
products. Its oil is viscous and is brownish, amber, or olive in color,
with a deep smoky and earthy sweet scent. Vetiver may be used as the
dried root or root powder for an incense, or it may be added into in-
cense sticks in the form of essential oil.
Vetiver has many traditional ethnobotanical uses, including as a
carminative, stimulant, and diaphoretic. Vetiver essential oil has been
found to posses sedative activity; to exhibit antifungal activity when
tested against Aspergillus niger, Aspergillus flavus, Fusarium
oxysporum, and Penicillium spp (Gangrade et al., 1991); to have anti-
bacterial activity against Staphylococcus aureus and Streptococcus
pyogens (Gangrade et al., 1990); and to have nematocidal activity
(Nakamura et al., 1990).
Vetiver is used in Ayurveda for its many recognized activities in-
cluding, cooling, calming, soothing, and alterative activities. It is
used in numerous conditions in Ayurveda, including for vomiting,
thirst, bladder infections and conditions, burning sensations, flu, fe-
ver, insomnia, hysteria, and asthma. In India, because it is a native
plant, it has a long tradition of use by many of the different tribes in

India for such ailments as burns, bites, stings, rheumatism, and fever.
In some regions a cooling drinking water is made from soaking the
roots in it, and hanging dried vetiver roots is common for imparting
fragrance. One of these uses is as blind, woven from the root mass,
that is hung during the hot summer days. The blind is soaked in water
several times daily, and as the hot air passes through it, it becomes re-
freshing as a bittersweet aroma is dispersed (Chomchalow, 2001).
Vetiver is used as both a medicinal and aromatic plant by people
throughout Asia and India, including Nepal, Thailand, and Indonesia.
In Indonesia, Vetiver is used for treating body odor by drinking a cup
of the boiled root in water daily. Vetiver is also used to treat rheuma-
tism, for pest control, and also as an aromatic fan on hot days. In Sri
Lanka, Vetiver has similar cooling and urinary tract uses, and it is also
used as an incense for its sweet scent (Chomchalow, 2001). In Sene-
gal, Vetiver is used as a calming agent and for emotional stress. It is
also used as an aphrodisiac, water purifier, and antibacterial. Older
women wear belts made of Vetiver to increase their good scent and at-
tract men (Chomchalow, 2001). In Pakistan, Vetiver is used medici-
nally for several conditions, including for heart palpitation and faint-
ing, fever, inflammation, and irritable stomach. Vetiver as an incense
is also used to treat headaches (Chomchalow, 2001).
The main constituents of the essential oil of Vetiver are vetiverol,

vetivone, khusimone, khusitone, terpenes (e.g., vetivenes), and ses-
quiterpenoids. The main polysaccharides present in vetiver grass are
hemicelluloses (approximately 38 percent) and cellulose (approxi-
mately 27 percent). The protein content is about 5 percent, lignin 10
percent, and ash 3 percent (mainly silica) (Methacanon et al., 2003).
WHITE SAGE: BIG MEDICINE
Scientific name: Salvia apiana.

Common name: California sage; white sage.
Plant family: Lamiaceae.
Origin: North America (coastal from northern Baja California to

northern Santa Barbara county); usually wild-harvested but some-
times cultivated.
White sage lives up to its name as it displays rather large white/

gray leaves and stems and pure white flowers. It grows to about five
feet when in ideal conditions, but can be limited to a much smaller,
scrubby plant in drier conditions, with leaves growing in rosettes sim-
ilar to cabbages. Once one is familiar with white sage, it is difficult to
confuse with any other, as its lush white leaves and scent is distinc-
tive. Brushing a hand along a branch and rubbing its leaves gives off a
strong scent that is definitely sagelike, but also a little sweet.
Other plant species may be sold, erroneously or commonly called
“white sage,” including Artemisia californica (California sage). Sal-
via apiana may be cultivated, and many nurseries are beginning to
carry the plant for growing in areas without much frost.
Sometimes when sage is dried improperly it may become moldy.
Check sage before burning to assure that it is not moldy, otherwise it
will effect its scent.
In North America this plant is commonly used in Native American

ceremony, as well by countless “new agers” and other Westerners
who may use it in their home for purification, to create a more spiri-
tual effect, or for prayer and meditation. In Native American cere-
mony it is used commonly before and sometimes inside the sweat
lodge for purification or clearing the air. White sage is thought to
chase away bad or evil spirits and be “clearing” in this manner. The
leaves are used either loose or tied together (with stems) in a bundle to
form a “smudge stick.” This is a favored incense (usually called
“medicine” or “smudge”) by Native Americans. Other plants are
sometimes used as “white sage,” but this one is the only true sage
(Salvia spp.).
White sage is most commonly found in new-age book/crystal
stores or health food stores for sale as a “smudge stick.” A bundle of
sage is usually tied together by a string and dried, sometimes along
with other plants inside the bundle. Other sage species and nonsage
(not Salvia) genera are sold as “white sage.” The American Indian
Movement (AIM) contends that the selling of white sage, or other sa-
cred medicines, is disrespectful, and has actively asked many stores
not to carry it for sale (Vernon Bellecourt, personal communication,
May 5, 2005).
Another common perception of sage is that it supports mental clar-
ity and wisdom—thus it is the cause for the word “sage” to describe
or name a person of wisdom. Other types of sage have been used
since ancient times in many cultures around the world for similar rea-
sons. Sage tea is thought to protect the body and spirit, and it is also
known to reduce perspiration (Fischer-Rizzi, 1996).
In Native American spirituality, it is used as a smudge in a similar
manner to cedar in honoring and purifying oneself and others. It is for
guidance and as a protector, and can help to call the spirits and get rid
of bad spirits and bad energy in a space. It can help also to purify and
protect the home, and guide someone to speak the truth. According to
Chief Phil Crazybull:
It is the spirit of the plant that comes with the smudging. It is not
only your spirit, but also the ancestors of who you are, [who] are
brought into the realm of this here smudging that creates an aura
of all that has been before and all that is coming this way. It
helps you in guiding someone to feel and to understand that
there is a communication between you that is going to benefit
mankind. (Crazybull, personal communication, February 2004)
He added that most sage is white because it is the color that relates to
the ancestors, just as ghosts are often depicted as white, so are all an-
cestors white. So white sage has that tradition of use of relating to the
ancestors. It is one of the most commonly used smudging plants in
the Native American traditions. According to Chief Phil Crazybull:
We use sage in our Sun Dances in our hair, our crowns, our
bracelets, ankles, and wrists. And we use sage in our vision
quests to lay down, and to equalize in our house the powers of
our ancestors, and to protect them. And so sage has many, many
uses besides being smudged—we use it in our pipe bags, we use
it to help heal people, to help cleanse people, to help protect
people. And so sage has been a very powerful element of our
whole way of life. It is something that is so practically used that

we forget what its purpose is. (Crazybull, personal communica-
tion, February 2004)
White sage is also sometimes consumed as a food. Its seeds may be

consumed raw or cooked, and it may be mixed with cereals (such as
oats or wheat) and also toasted as a powder and dried. The seeds are
also used as a spice, and they may be soaked overnight to be used as a
drink for water or fruit juice. White sage is also used as a traditional
medicine to be consumed internally. Sage tea is made from the leaves,
and is good for coughs, colds, and as a blood tonic. The incense is
also used for cleaning the air of a room as a fumigation after someone
with a contagious disease has inhabited it. The seeds are also used as
eye cleaners (Okugawa et al., 1996).
Other traditional Native American uses include as a hair shampoo,
and as a dye and straightener (leaves crushed in water). The leaves
may be crushed and made into a poultice to be used on the body and
under the armpits as a deodorant (Okugawa et al., 1996).
The leaves contain up to 4 percent volatile oils, including camphor

and eucalyptol, ursolic acids, oleanolic acids, alpha-amyrin, abietane
diterpenes 16-hydroxy-carnosic acid (making from 1 to 2 percent the
dry weight), and carnosic acid (Moore, 1993). An antibacterial and
antifungal compound has been found in Salvia apiana, called 16-
hydroxycarnosic acid (Dentali and Hoffmann, 1992). A number of
abietane diterpenes have been reported from the roots of white sage
(Gonzalez et al., 1992).
PHOTO G.1. Native American Nicholas Sanchez PHOTO G.2. A leaf-shaped incense stick holder holding
smudging himself with white sage. burning incense.
PHOTO G.3. A natural incense mixture composed of PHOTO G.4. A Malagasy incense resin wrapped in a leaf
resins, seeds, leaves, and bark. and bound with raffia.
PHOTO G.5. A Bolivian offering (containing incense resins) to be burned on a
fire in a house blessing ceremony in La Paz, Bolivia. Prepared by Rufino Paxi.
PHOTO G.6. Incense offering during Benediction in a Catholic church.

PHOTO G.7. Cedar smoldering in an abalone shell.
PHOTO G.8. Chips of agarwood.

PHOTO G.9. Chips of agarwood as found in Koh-do.
PHOTO G.10. Balsam of Tolu.

PHOTO G.11. Benzoin of Sumatra.
PHOTO G.12. Borneol camphor.

PHOTO G.13. Cedar in an abalone shell.
PHOTO G.14. White copal.

PHOTO G.15. A small sapling of a copal-producing species.
PHOTO G.16. Dragon’s blood resin.

PHOTO G.17. One of the several species of Eucalyptus PHOTO G.18. Frankincense resin.
grown ornamentally in North America.
PHOTO G.19. A California native form of mugwort.
PHOTO G.20. Myrrh resin.

PHOTO G.21. Myrrh smoldering on charcoal.
PHOTO G.22. Sandalwood shavings to be used as incense.

PHOTO G.23. Sandalwood powder to be used as incense.
PHOTO G.24. Chipped sandalwood for use as incense at a Buddhist temple.

PHOTO G.25. Sweetgrass braid.
PHOTO G.26. Sweetgrass braid smoldering on a hot rock.

PHOTO G.27. Vetiver.
PHOTO G.28. Smudge bundles of white sage (Salvia apiana).

PHOTO G.29. Braided incense ropes.
PHOTO G.30. Incense cones.

Chapter 5
Bringing
Bringing ItItHome
Home
Now that we have seen the pervasiveness of incense around the

world, and how it is found in many rituals and cultures, and now that
we have also gotten to know some of the plants, how do we bring this
all home? This chapter covers some of the basic knowledge of mak-
ing incense, offers a description of the incense forms you may en-
counter, and a discusses some of the symbolism of incense and its
various components.
MAKING INCENSE
You may decide that making incense is not for you, and, at least in
the beginning, you will want to buy forms of incense that are already
on the market. This is a good strategy, but I caution you to try to find
incense that is a pure as possible—free of synthetic oils or sub-
stances. Since this is a difficult task, I have included a resource list in
Appendix A that may help to guide you or get you started. However,
many simple forms of incense can be made that you can start with if
you decide you want a more personal connection with your incense.
One of the easiest ways that incense is made is by bundling to-
gether leafy herbs, similar to a smudge stick. White sage or another
fragrant leafy incense burning plant (such as mugwort) may be
picked (the leafy stems) and then bundled together and dried. You
may hang the bundle upside down, or even just dry single stems and
pick off the leaves for use singly as incense. The more aromatic kinds
of leafy incense will burn without any other help. Just ignite one end,
and blow out (or fan out) the flame. The leaves should smolder con-
tinuously, and the ignited portion will work its way to the base of the
bundle eventually, as the fragrant smoke is released.
The Incense Bible
doi:10.1300/5820_05 143
Another way to make incense is to put together blends of single in-

gredients, and then to burn them on lighted charcoal or coals. Many
incense blends exist that you may research, or you may find out on
your own what you like the best. To do this you need to invest in either
charcoal tablets or in some other form of incense-burning material, or
an incense stove.
You may also make incense cones or sticks (or other forms) by
putting together four basic materials into an incense mixture that can
be formed. This is not meant to be a guide for doing it yourself, only a
simplified outline of the process, and more can be learned by pur-
chasing other incense books. The four basic materials are as follows:
1. The scent. The first step is to decide what kind of aromatic sub-
stance you would like to give the mixture its characteristic odor
or qualities. Herbs, spices, and resins may all be used. Chapter 4
gives more information on single forms of incense.
2. The base or chemical burning agent. The next step is to choose
the base for helping the mixture to burn evenly and easily. Some
bases have a scent, and some have no scent whatsoever. Bases
can be chosen to interact with the aromatic substances in the in-
cense and can balance the aroma of the main scented herbs/res-
ins that are too strong by themselves. A base can make the aro-
matic portion of the incense milder, less bitter, and less pungent
in order to make an even-burning and good scent. Popular bases
include mixtures of wood powders, sandalwood, vetiver, ever-
green needles, and willow. In either case, the base should be
ground to a fine powder. Talc is sometimes added to the base in
order to lengthen the burning time. Saltpeter, also called potas-
sium nitrate (sometime also sodium nitrate is used), is one of the
drawbacks of using a blended incense cone or stick, as nearly all
contain saltpeter in order to help them burn. Saltpeter should not
be added directly as a powder; it needs to be dissolved in a liquid
(see number 4) so that it can be more evenly distributed in the in-
cense so as not to cause flare-ups, or burnouts. Natural alterna-
tives to saltpeter are available, but rare. I have never experienced
this myself, but others explain that if the exact right mixture of
resins and woods are put together in making a combustible in-
cense formula, sometimes it will burn without saltpeter.
Bringing It Home 145
3. Bonding gum/agent. In order to pull together the aromatic por-

tion and the base, a bonding gum is needed. Typical gums that
are useful for this purpose are agar agar, ghatti gum, guar gum,
gum Arabic, locust bean gum, karaya, tragacanth, sodium
alginate, and xanthan gum.
4. Liquid. In order to turn the bonding agent into a glue, a form of
liquid, such as water, is needed. However, a number of sub-
stances can be used, including wine, brandy, rose water, and ol-
ive oil.
Generally the proportion of these four materials are twenty parts

aromatic substance, four parts base, and one part bonding agent, al-
though this may be altered depending on the strength of aromatic sub-
stances used, or if pure essential oils are being used. All the sub-
stances are mixed together in a powdered form (except for saltpeter),
and then liquid is added in order to bond the substances together with
the glue that is formed. The mixture then can be made into cones or
cylinders and set to dry. Incense sticks are made using various pro-
cesses, from hand rolling, to extruding from a mold, to hand dipping,
and they all produce a form of stick incense that is pure and easy to
use.
FORMS OF INCENSE
A number of different forms of incense are commonly used. Cer-

tain religions, such as Catholicism, may only use one form, and oth-
ers, such as Buddhism, may use a number of forms. Some forms are
more familiar, such as stick incense or joss sticks, and others may be
completely foreign to you, such as a braided sweetgrass in Native
American tradition. You may want to experiment with a few until you
find the one that you would be most comfortable with, or which
stimulates you the most.
A word of caution about buying Native American incense at stores
or shops: The American Indian Movement (AIM) has issued warn-
ings or declarations to stores that carry Native American forms of in-
cense (such as smudge sticks). They consider these substances to be
sacred medicines, and do not condone the buying or selling of them
(Vernon Bellecourt, personal communication, May 5, 2005).
Loose Leaf/Bark/Wood or Resin Incense
Much of the discussion in this book has focused on the use of raw
incenses, such as the sweet resins, wood, loose leaf, or flowers that
are either directly used as incense or are mixed into special blends
and used for making other incense forms such as cones, sticks, spi-
rals, etc. This is one of the most ancient and pure forms of incense
use, and is common to almost all traditions that use incense (see Pho-
tos G.3 in the color photo gallery and Photo 5.1).
Smudge Sticks
Smudge sticks, or smudge bundles as they are also called, are a

common form of incense use among the Native Americans (see Photo
5.2). Generally it is a type of white sage (leafy branches) that is bound
together by string and then dried. Once the smudge stick is dried, the
PHOTO 5.1. Palo Santo: A type of smudge (incense) from Latin America that
can be lit directly or used over hot rocks or coal.
PHOTO 5.2. Stems of California white sage (Salvia apiana) that are bound
together in a smudge stick, dried, and then used as an incense (by lighting one
end).
smudge stick may be used as is (as long as the string is made of a nat-
ural flammable material, such as cotton), or the string may be taken
off, since a tightly bound smudge stick will stay together. The
smudge stick may be initially difficult to light if it is bound tightly to-
gether, but once lit it will smolder and produce a copious amount of
white smoke. The smudge stick may be held at one end, and then
smoke may be fanned onto objects, persons, or throughout areas.
Braided Sweetgrass and Other Braided Incense Forms
Sweetgrass is another Native American incense that is often used

in ceremony and sometimes available at bookstores or shops having
to do with spirituality (see Photo 5.3). The sweetgrass is a type of
long grass that grows in the plains region of the United States, and
when used for incense, it is braided when still in the ground, then tied
at the top and the bottom and later cut. The entire braid is then carried
to ceremony, or placed on the altar, and when used it may be either lit
at one end, placed upon hot and glowing rocks to smolder, or shav-
ings of the grass may be placed on charcoal or glowing coals or rocks.
PHOTO 5.3. Sweetgrass: A commonly used Native American medicine and type
of smudge (incense).
Other braided forms of incense exist in different areas of the world,

such as in China, where braided incense ropes are used as an inferior
type of incense (see Photo G.29 in the color photo gallery).
Chipped Incense (Shokoh)
This is a mixture of five, seven, or ten ingredients that is used pri-

marily on Buddhist altars. The main ingredients are usually jinkoh,
sandalwood, ambergris, cloves, and ginger, and mixtures may vary in
quality, as many poor quality mixtures with adulterated ingredients
are on the market. A pinch of the chipped incense is placed on a bowl
of hot ashes, or less commonly onto horizontally burning joss sticks
(laying side by side) (Morita, 1992).
Incense Balls with Blends (Nerikoh)
This is a time-consuming process in which incense materials are

hand ground and then blended with honey or plum meat into balls and
placed in a ceramic jar to be buried for at least three years. Since
many variables affect how the scent of nerikoh will turn out, each ball
is said to have its own uniqueness, and manufacturers that produce
them guard the recipes as secrets (Morita, 1992).
Joss Sticks (Senkoh)
Originally, joss sticks were in the form of a blended incense ball on

top of a bamboo stick, making it appear as a lollipop, but today joss
sticks are commonly found in a stick form without the bamboo (see
Photo 2.3 in Chapter 2). Joss sticks originated before the time of Bud-
dha in India, and only after the Buddha’s death did they become asso-
ciated with Buddhist ritual. Not only do joss sticks function as a form
of incense, but they also are used to measure time, as the incense
burns at a constant rate (Morita, 1992).
Incense sticks were made in a manufacturing process that included
extrusion, a process similar to the making of noodles, and from those
early times the process has changed little today. In ancient China,
wood dust would be combined with the bark of elm root and thinned
with water. To this, fragranced powders would be added, including
clove, camphor, and/or cypress. These would be thinned in Chinese
wine, and made into a paste. This would all be placed into a pump that
extruded the mixture into noodlelike sticks, which where cut at the
ritual lengths (usually between fifteen to eighteen centimeters).
These sticks were then tightly packed into bundles or nineteen, thirty-
seven, sixty-one, or ninety-one—the numbers of sticks that would fit
into a cylindrical bundle of various sizes (Bedini, 1994).
A regular fourteen-centimeter-long stick burns for about twenty-
five minutes, an eighteen-centimeter-long stick for about fifty min-
utes to one hour, and a seventy-three-centimeter-long stick, which is
more common in temples, will burn for about eight hours. Several in-
gredients (between seven and fifteen ingredients) may be blended to-
gether in a joss stick, including jinkoh, bark, cloves, amber, and the
Japanese Judas tree (Cercidiphyllum japonicum). The latter ingredi-
ent has a only a very mild fragrance, and it is used to bind all the
ingredients together (Morita, 1992).
Incense Cones with Blends (Ensuikoh)
Incense cones are similar to the joss-stick incense in their manu-

facturing process; however, instead of being pushed through holes to
form the spaghetti-like sticks, the blended incense is pressed into
cone-shaped molds (see Photo G.30 in the color photo gallery). The
cones became popular in the 1960s when exporting them was much
easier than exporting the sticks due to the breakage of the long sticks
(Morita, 1992).
Sachets (Nioi-Bukuro)
Sachets are technically not incense because they are not burned;
however, they are included here because they contain many of the
same ingredients and are clean to use for those with an intolerance to
smoke. Essentially, the same incense ingredients would be placed not
into a dough to make the incense form but into a bag or cloth, and then
placed into drawers or clothing, or hung around the neck or in the
room. The sachets were worn or hung not only to emit their pleasant
fragrance (which they did for about a year) but also to repel ill-for-
tune (Morita, 1992).
SOME INCENSE MATERIALS AND SYMBOLS
Incense use is both tangible and elusive, and its use throughout the
world has much symbolism attached to it. This symbolism may be
found in the very vessels that are used to burn or hold incense, or they
may be found in the many aspects or utensils used in the ritual of
burning and dispersing incense smoke.
Incense Vessels and Censers
Many different kinds of incense-burning vessels exist, and range

from the very simple bowl, to elaborately shaped containers that are
made to swing from the hand, to electric stoves. One of the most fa-
miliar images among Westerners is the type of censer that is used in
the Catholic Church, usually a bronze or shiny metal, and shaped like
an urn, with a lid with holes (see Photo 1.1 in Chapter 1 and Photo
5.4). This is usually suspended by three long chains and held at the
PHOTO 5.4. Censers.
top where the chains come together. Inside this type of censer might
be placed a disk of the quick-light charcoal, and then resins of frank-
incense placed on top. These may be swung while walking down the
aisle of a church, as is the job of a thurifer, or they may be hung. This
type of censer was developed in the ninth century; before then priests
used just a basic open vessel that was carried through the church. Ital-
ian and Spanish Gothic-styled incense censers were particularly elab-
orate, and were often depicted in cathedrals as being swung by
angels.
Any container will suffice, however, especially if it is one that is
fireproof, such as a ceramic bowl. Salt, sand, or ash may then be used
to cover the bottom of the bowl and prevent it from burning the sur-
face below it. Charcoal tablets may then be placed on the sand, or in-
cense sticks may be stuck in the sand and allowed to smolder until it
reaches the base. Even more simple is the use of a rock that has been
heated in a campfire, or charcoal. Sweet resins or other raw incense
materials may be placed directly on top of these and smoldered. How-
ever, if you are a person that wants to deeply explore the art of incense
burning, an endless array of incense burning vessels and stoves are
available throughout the world.
The “hill censer,” invented in China, was one of the first censers to
be manufactured especially for the burning of incense. The hill censer
was made either of pottery or bronze, and was similar to a goblet,
with a separate lid that was hill shaped, with two rows of waves sur-
rounding it. The hill censer then inspired many other forms, including
using the heads of beasts and birds in the design, and the another type
of censer called the ting. The ting was similar to a small cauldron, and
was supported by three or four legs. Many of the manufactured cen-
sers took shapes of cauldrons and forms of old times, but the hill
censer was the first from which the manufacture of censers begun.
The pei chung hsian lu is another special Asian censer that is used for
the perfuming of clothes (Bedini, 1994).
Temple Utensils
A number of utensils may be used in the burning of incense, de-

pending on the ritual and tradition. In the Native American tradition,
antlers or even pitchforks and shovels may be used to move or place
the hot rocks or coal that the incense or medicine plants are placed on
in order to smolder. In the Japanese art of Koh-do, and in some Bud-
dhist traditions, a number of utensils may be used, each with their
prescribed way and time to use them, such as ash presses, feather-
tipped brushes, chopsticks, spoons, tweezers, electric wood-chip heat-
ers, mortars and pestles, storage boxes, and wafting feathers (Hyams,
2004).
Incense-Stick Holder
Even more familiar than censers are the many shapes and forms
used as incense-stick holders (see Photo G.2 in the color photo gal-
lery). A never-ending supply of forms can be made into incense stick
holders, with many that come to be holders accidentally. Some of my
favorite kinds of holders are those that never meant to be, such as pot-
ted houseplants. I have one houseplant (a ficus tree) that has so many
broken ends of bamboo skewers and unburned joss sticks in the soil
that I can barely find room to add one more incense stick. The strange
part is that the plant seems to like the attention. Perhaps there is some-
thing after all to the idea of plants responding in growth and vitality to
our attention, such as when people sing to them.
Feathers
Feathers have a common association with incense around the

world, and much symbolism ties birds and fragrant plant smoke to-
gether. According to the Native American tradition, birds and feath-
ers carry sacred medicine just as plants do. When a feather is prayed
with, it is thought to bring those prayers to the Creator, and it may im-
part healing powers of the bird’s medicine. The bald eagle was con-
sidered among the most sacred of the birds by the Native Americans
long before it became the symbol for the United States. One reason
for this is because the eagle is the bird that flies the highest in the sky,
and thus the closest to the creator. During incense use then, feathers
may be waved to waft the incense smoke toward people or objects,
and they may also be prayed upon. Fanning the charcoal may also
help to bring oxygen to burn the incense.
In ritual, incense smoke is often dispersed into the air with a
feather. Someone told me (or maybe I read) that the feather symbol-
ized the “breath of life.” If incense can represent the scent of gods, or
(as in some Buddhist practice) the direct teachings of Buddha, how
fitting that it is dispersed by “the breath of life.” Feathers are most
mortal in their physical form, but in function, how immortal and
divine.
Charcoal
Charcoal used to burn incense is available in specialty/ spirituality

stores (see Photo 5.5). It is important not to use the charcoal bri-
quettes used for barbecues, but to use special incense charcoals, or
the larger temple quick-lighting tablets that are usually available in a
roll of ten. They are specially designed for incense use in censers, are
available in many different sizes, and are easy to light. One of the
drawbacks, however, is that they give off a small charcoal odor (espe-
cially the larger ones in the form of disks), and so if you are using
very high quality incense woods or small amounts of delicate in-
cense, the charcoal tablets may be both too hot and impart too much
odor for effective use.
When lighting a charcoal tablet it is best to hold it with tweezers, or
some utensil that protects your fingers from scalding. The charcoal
tablet may take several seconds to light when you are holding a flame
to it, and it may also spark and crackle a little as you are doing this.
PHOTO 5.5. Commonly found charcoal disks.
When burning a large amount of heavy resins on a charcoal tablet it is

best to wait for the tablet to burn a little first because the resins may
smother the flame on a newly lighted tablet.
Other types of charcoal are available that are more natural and may
impart less odor. A type of natural burning agent called makko pow-
der can be used in place of potassium nitrate. Japanese charcoal has
no odor, is more elegant, but also is more expensive. A charcoal made
of coconut husks that is said to be free of toxins is used by some In-
dian manufacturers. In Brazil, “vegetable charcoal” tablets (that look
like marshmallows) made of fragrant woods that burn slowly are
available in various Candomblé and “macumba” shops (Hyams,
2004).
Electric Burner/Incense Stove
Although electric burners are available for burning incense, they

will deprive the experience of the use of fire, which is an integral part
of the symbolism and ritual. However, several electric burners are
available that are made in Japan of fine porcelain, with a fire stone or
small metal bowl for burning the incense. Another type of electric in-
cense burner made in areas were incense is a part of daily life, such as
Dubai, can fit into a vehicle’s cigarette lighter. The advantage of these
burners is that they burn clean and slowly, so that the full fragrance of
delicate woods can be appreciated (Hyams, 2004).
Fire and Smoke
Fire and smoke are integral parts of the incense experience, so they
should be regarded as sacred and not be feared. So often we don’t al-
low the use of fire or burning of candles in our houses for fear of the
houses burning down, but if fire and smoke are carefully used they
may be safely enjoyed. Make sure that the surface the incense recep-
tacle is set on is fireproof, and that the incense is never left unattended
in the house when in use.
Smoke is also an important part of incense, for without it there
would be no incense! Not long ago in history smoke was a part of
daily lives, and has been for about as long as we have been on this
planet. In many cultures smoke symbolized the bounty and hearth of
a healthy home. However, recently, with the prolific addiction of our
society to cigarette smoking, smoke has gained a bad reputation and
is thought of as a harbinger of the toxic additive chemicals that are
manufactured by the cigarette companies, not to mention its being a
by-product of industrial pollution. Adding insult to this is the use of
synthetic materials in candles and incense, which cause many irrita-
tions and allergic reactions. Moreover, the poisoning of our air with
automobile and industrial poisons and smog has brought our collec-
tive conscious to the point that “fresh air” is air with no fragrance, no
smoke, and no man-made chemicals.
We have forgotten that fresh air normally comes with the slight fra-
grance of resinous trees from the mountain, or the slight, sweet,
earthy odor of the composting forest floor. Step out of your car when
you arrive in the mountains and take a whiff. Most likely you will no-
tice the delicate, camphoraceous, piney scent of evergreens, or the
scent of cold, melting snow, or that reassuring fragrance of campfire
smoke.
Although we can reach out to incense and learn its craft, forms, and
symbolism, once we look up we can realize that incense has been
with us all along. It is present in the simple pleasures of life. It is the
smell of a campfire, the fragrance of the evergreens, and the scent of a
flower. And with these associations it has the powerful ability to
transport us and connect us to what really is the most important.
Chapter 6
Nature’s
Nature’sDivinity Awaits
Divinity Awaits
I don’t feel like writing a poem,

Instead, I will light the incense-burning vessel
Filled with myrrh, jasmine and frankincense,
And the poem will grow in my heart
Like flowers in my garden
According to a student of Hafis (fifteenth century AD)

(Fischer-Rizzi, 1996)
Let My Prayer be set fourth before thee as incense (Psalm 141:2)
(Hyams, 2004)
Do you ever feel trapped in the concrete jungle that surrounds you,
or in the confines of your own life? Have you learned to run faster and
faster, and have forgotten to “take time out to smell the roses”? It’s an
old saying with a wise meaning, and smelling the roses may just be a
necessity of a healthy life. Using incense can help us to regain con-
nection to the natural world, which many of us have deadened our-
selves to, as many people done in many types of spirituality and reli-
gion throughout time and across the world. There are many different
reasons to use incense, but somehow the specific reason that we may
have in our conscious mind doesn’t really matter. Once you inhale the
natural, sweet smell, you will feel why it is you want to use incense.
As the “way of incense” in the ancient Japanese culture was just as
important as the tea ceremony, a list of the Ten Virtues of Incense was
summarized by a Zen priest in the sixteenth century:
The Incense Bible

doi:10.1300/5820_06 157
1. It awakens your senses to a higher level.

2. It purifies mind and body.
3. It removes uncleanliness.
4. It keeps one alert.
5. It can be a companion in the midst of solitude.
6. In the midst of busy affairs, it brings a moment of peace.
7. When it is plentiful, one never tires of it.
8. When there is little, still one is satisfied.
9. Age does not change its efficacy.
10. Used every day, it does no harm. (Morita, 1992)
As you start sampling different kinds of incenses and blends you

might consider keeping an incense journal to note how each incense
affects or inspires you, and what kind of mood it evokes. You may fol-
low the example of the Japanese, and start writing poetry that is in-
spired by the incense, and describe the seasons and elements of na-
ture the incense releases.
You may also want to create an altar to house your incense and any
of your sacred objects, and to act as a space to focus your daily medi-
tation and/or prayer. An altar may be suited to your particular reli-
gion, or have objects on it that are important and sacred to you (see
Photo 6.1). It does not have to be in a room that is dedicated only to
spiritual practice, although if you have this it is excellent for medita-
tion, martial arts, etc. Your altar, rather, can be placed in the corner of
your bedroom, living room, or any other room in your house that you
have a special affinity for and find most suited for quiet contempla-
tion. Find a place in your house that can act as a special focus place
for your spirituality, faith, and/or quiet reflection. It can be a personal
altar or a family altar. Things that are typically found on altars are im-
ages of deities, candles, incense, pictures of loved ones that you want
watched over, flowers, or sacred herbs. You may want to smudge or
purify the air in the room with sage, as is common in the Native
American tradition.
DIFFERENT USES OF INCENSE
Although incense use shares many common elements around the

globe, a diversity of different purposes for using incense exists. In
Nature’s Divinity Awaits 159
PHOTO 6.1. An incense spiral on the altar at a Buddhist temple.
practice, we may be using incense for several different purposes at

once. Following is a discussion of many areas of incense use.
For the Unification of Mind, Body, and Spirit
Incense can affect the mind, body, and spirit, and is an excellent
remedy to unify those parts of you that you feel are out of alignment.
Incense can affect the mind by either focusing the mind, or relaxing it
and calming it from many of the busy thoughts that run around daily
through our heads. It can both take us out of the present and transport
us to vivid memories of the past, and it can also deepen our awareness
for the present and help us to live more fully in that moment. Essences
have also been called spirits, as nothing is as otherworldly yet tangi-
ble as is incense. It is our go-between in realities, and used for this
reason throughout the world. It is both of heaven and of earth, and be-
cause of this it can accompany our spirits and help ease spiritual tran-
sition. Incense affects us so deeply it is able to change us, all the way
down to the molecular level. Most of all it is able to stimulate our own
body to heal itself in the way our bodies already know best.
For the Aroma: To Create Your Own Paradise
Our concept of paradise normally contains the natural aromas of

the good, sweet plants of a lush environment that drench the air
around us. They are sweet and balmy and accompany our minds in
our peaceful bliss. Just as the Garden of Eden was thought to be lo-
cated at the origin of many of our most ubiquitous incenses—such as
frankincense and myrrh—it too was described to contain fragrant
odors (Atchley, 1909).
Incense use may go no further for you than this—just as many peo-
ple are attracted to the idea of using scented candles and potpourris,
incense can act as a daily ritual in creating your own home paradise.
Or perhaps you may bring this paradise with you to work, and help
your co-workers in an unseen way. Imagine how much nicer people
might act if they were less stressed out and were soothed by the envi-
ronment around them. Incense, if used properly, can have this effect. I
have a friend who is a therapist, and he would burn copal before and
sometimes during sessions to help his clients to open up and feel at
ease.
If your co-workers or family members are sensitive to smoke, you
may try using the incense when they are not around, so that only the
scent lingers in the air and they are not bothered by the smoke. Also,
choosing which incense to burn is important as some are more smoky
than others. Try smaller quantities of a sweet resin, such as copal,
frankincense, or myrrh, and compare this to more smoky mixtures
containing cedar or sage.
A Buddhist monk of the Chan tradition, Heng Sure, explains how
the essential idea of incense is to adorn this world to make it better:
What I do is hold a stick of incense up between the eyebrows

and contemplate that while I am offering this single piece of in-
cense, at the same time, if my mind is pure, then I can with my
contemplation send it out so that it permeates throughout the
universe. Buddhism talks about how this is not the only world
operating at this moment, so that if your mind is pure you can
actually connect with other worlds. This one offering then be-
comes bigger than the one offering. The purpose is that incense
can purify the nose so that the perceptions are enhanced, and it is
a way of adorning the world. If you can adorn this world, you
can move into a better world. (Heng Sure, personal communica-

To Perfume the Clothes, Hair, and Body
Incense has been used in several cultures throughout time as a per-

fume, in many ways one could consider it the most ancient of per-
fumes. One of the best ways to use incense as a perfume is to hold
whatever item you would like fragranced above an incense vessel
(but not so close that it burns the item), and let the smoke envelop it
and permeate it with its fragrance. This ritual has been performed for
clothes, linens, bedclothes, and even hair, and is still popular in many
parts of the world, such as Arabia. Specially designed enclosed cen-
sers with holes in the top, which will prevent hair or clothes from get-
ting burned, may be used for this purpose. In Japan, women used to
lie with their hair draped over a special censer while their hair was
fragranced. Such rituals do not leave the clothes or hair smoky smell-
ing, as one might imagine, and if good quality incense is used it will
create a lasting perfume of sweet aroma that others will notice and
enjoy.
If you have a good towel rack, you do not need special censers in
order to perfume clothes or linens. You might hang the items to be
censed on this, and place the censer below. Or if you have a walk-in
closet, or a closet that is closed off, a censer may be placed on the
floor (or some other safe place) and left to smolder. All sorts of in-
cense substances are good for perfuming, although the sweet-smell-
ing ones are particularly recommended for scenting hair and clothes,
such as the sweet resins sandalwood, copal, and aloeswood.
The ancient Hebrews also used to enjoy such perfuming rituals, es-
pecially after the priests abolished the law disallowing people to use
incense. Women had specific cleansing rituals, including the use of
incense as a perfume for their clothing and blankets, and King David
was said to cense his royal clothing in order to tempt the daughters of
neighboring kings (Fischer-Rizzi, 1996). I recently scented my cloth-
ing, and throughout the day felt that people were noticing the scent.
Several that hugged me remarked that I smelled good, but more often
they said I looked good, and it seemed they were unaware of what
made me look more attractive that day (since I did not dress or do
anything unusual besides scent my clothes). Perhaps it was only my
attitude that made the difference as the sweet, spicy scent was with
me throughout the day in a subtle way, and it did make me feel spe-
cial. Either way, I suggest for you to do your own experiment and find
out for yourself.
Meditation
Probably one of the most frequent uses of incense in the world,

considering the number of Asian and Indian Buddhists, is for use dur-
ing meditation. However, meditation is becoming a useful technique
for non-Buddhists living in industrialized countries who need a way
to relax and be more present in their lives. Stress is eating at our
health and meditation has been proven to calm the mind as well as the
body, bringing many health benefits to those that practice meditation.
Incense can play a role as a helpful aid in centering and grounding the
mind and getting it ready for meditation. During meditation incense
is a calming presence, helping to reduce some of the nervous chatti-
ness present in the mind, and it may help aid the soul in spiritual
transition.
According to Heng Sure:
Buddhist meditation doesn’t necessarily have any object in

mind, the idea is that you are not responding to thoughts that
arise. Yet it is not trancelike. You need clarity—you are more
alert and awake then before you meditate. Most people don’t
have any idea how murky their minds are until they sit and medi-
tate. It is like opening a closet and all this stuff falls out. So the
mind is the same way once you sit you begin to clean it up.
If you contemplate, that has a focus. You may want to contem-

plate compassion. You go from your own experience to some-
thing more universal. The other way is to just observe what
comes up. You may have thoughts such as, “when is this medita-
tion session going to end?” You notice yourself getting impa-
tient, and notice and contemplate who is watching, and then let
it go. You just react to what ever arises—you observe it and let it
go. Another kind of meditation is called “cessation meditation.”
In this kind of meditation, as thoughts come up you stop them
and just sweep them away. (Heng Sure, personal communica-
A number of incense blends and types that are common to Bud-

dhist practice make excellent meditation companions. However, you
may find your own scent that has a calming and grounding effect on
you, or you may prefer one that opens your conscience to more spiri-
tual energies, uplifting your own energy to those higher planes.
Finding Your Vision and Your Dream
In many cultures throughout the world, dreams are important for

helping people understand something about themselves, and for help-
ing them to find purpose and direction in life. The Tibetan Buddhist
practice includes a special form of yoga: dream yoga. Through this
dream-work practice it is thought that if one is able to master awaken-
ing in dreamtime, then one would also be able to awaken to the illu-
sion of our daylight existence. This is in relation to the teaching in
mystical Tibetan sacred texts, such as the Wheel of Luminosity and
the Tibetan Book of the Dead, which is that our waking existence is
just a daytime dream. In some cultures, such as the Native American
Lakota, certain people in the society are adept dreamers, and they are
valued for this gift of dreaming that they have been given as a tool for
helping people and for giving direction to the whole tribe. Some peo-
ple might call the dreams prophecies. These dreams or visions are not
just the every-night kind that are forgotten, they are “big dreams,”
ones that you feel and see so intensely that they stay with you. The
Native Americans believe that these dreams are here to teach us, if we
pay attention. According to Chief Phil Crazybull:
A lot of dreams are created by ones own ambition to be some-

thing or somebody. But spiritual dreams are those that are con-
nected to ones career and ones ability to make something
happen so that it honors them as a human being. The dreams
show them how to honor themselves and the creator at the same
time. (Crazybull, personal communication, February 2004)
He explained that these kinds of dreams may not be complex, and

they are often very simple because that is who we are—“simple hu-
man beings.” For example, if you were a singer you might have had a
dream that you were standing by the water and whole crowds of peo-
ple came to hear your sing. This simple dream, explained Chief
Crazybull, indicates that you should offer water to the spirit world,
and before going to sing, drink water. It is almost common sense be-
cause people often need the water to clear their throat before they
sing, anyway. He added:
These dreams are basically very simple, because that is who we

are; we are simple human beings. In some ways we are very
complicated, but in some ways very simple. But to honor spiri-
tuality in the Lakota way is very simple. It is not something that
we have to go through a half an hour ritual or something like
that, it is just very exact and to the point. Because that is how life
is, we say, one moment you might be alive and the next you
might be dead. And so it is simple, quick and to the point. (Chief
Phil Crazybull, personal communication, February 2004)
Certain kinds of incense, such as cedar, have been used to help

people connect with their visions and dreams. Finding your purpose
in life so that you may not only help yourself, but help others, can be
done through dreaming and finding visions. Everybody is different in
their natural ability to dream and to attract vision. But even for those
of us for whom dreaming does not come easily, certain activities and
methods can be used to help us strengthen our dreaming and to help
us find vision in our lives.
Cedar may be used for this purpose not only in ceremonies, such as
the sacred Native American ceremonies of the Sun Dance, the Sweat
Lodge (Inipi), and Vision Quest (Hamblecha), but it can be burned in
the home to help us develop our dreams. Cedar is also good for help-
ing us overcome nightmares (Chief Phil Crazybull, personal commu-
nication, February 2004).
While sitting in meditation or working in the garden, try burning
cedar over some charcoal, and place it in an area where the smoke can
create an atmosphere around you. Learning to attract vision can be a
difficult or long spiritual process, but for some it is easy, and visions
just come. However, take caution that your are not just imagining
what you want to see. Surrender to what comes, and then try to under-
stand the relevance for your life. As Chief Crazybull explains:
So maybe sometime you use the cedar and you see a horse, and
you think, what is the meaning of the horse? It has something to
do with you, nothing to do with what is out there but what is to
do with you. And that can be essential to helping another per-
son, and that is what a lot of times we use cedar in the ceremony
to do, [to find an answer to] What is your purpose? A lot of times
people ask me this: “What is my purpose?” “What is my pur-
pose in life?” [I tell them] “Well, have you ever used cedar, have
you ever dreamed of the things you want to do?” People have al-
ways said, “reach for the stars,” “reach for your dream.” Well,
what is your dream, what is your purpose? We say that one pur-
pose is that you help one human being in your lifetime find their
path and find themselves, so they can honor the creator, so they
can honor their life. So they can do something to help their own
self and their own families, and that is the beginning. To begin
by helping one person. (Chief Phil Crazybull, personal commu-
nication, February 2004)
Connectedness
You may have heard the saying that we all just want to belong. At
the root of this feeling is the true connection that we all crave to feel
alive and part of the unrestrained wilderness that reflects the deep
mysteries of the universe. Some people know this feeling as a desire
to know God, others think of it as a longing for family and commu-
nity, but what it all has in common is the feeling of connectedness.
As Heng Sure the Buddhist monk explains,
I think brokenness, separatedness, is probably the main source of

suffering in the world. Certainly it is harder to harm someone to
whom you see your relationship. Being “separated from” is fun-
damentally not true in the Buddhist context, and when someone
wakes up they see how related we are, how interdependent we
are. Lack of awakening—the opposite of that—is feeling that the
things I do don’t matter, that I got away with something. For ex-
ample, seeing the earth as a commodity is unawakened, whereas
seeing the earth as a community is closer to the truth. Meteorol-
ogy connects us, the markets connect us, entertainment markets
connect us, ecology connects us. When these professionals using
scientific methodologies look at the world they see it this way, but
when it comes down to people they break it into tribes.
One of the best parts of our human nature is the wish to look
beyond what comes to us, to wake up. The great sages and
prophets of all traditions see further, and why are we inspired to
gaze through their eyes? Because it is bigger. What we see

through their eyes is the bigger connection, the bigger pattern.
Anybody who has laid on his or her back and looked up at the
sky immediately has to ask, “Where is the limit?” Our culture is
failing because of the separating we do. We drive our car into
carports, and we push a button and the door goes down, and we
go into a big house where we rattle around. In Barcelona, the
culture is in no danger of falling apart. You go out at ten thirty at
night and people are all out on the sidewalk relating.
People ask me all the time, “How do I meditate?” One of the
first questions I ask in return is, “When was the last time you
called your mother?” In order to become a person you need to
repay this filial kindness. Even if the relationship is not good, it
needs to be a wholesome relationship. If you want your mind to
be quiet and big, you need to connect with these roots from
which the groundwater of humanity comes. You need to make
the relationship with your mother at least connected. If it is pain-
ful, you need to at least own half of that pain. So heal it, and
make it peaceful in your heart. One good way to do that is to say
“thank you,” and that is connecting. (Heng Sure, personal com-
munication, December 2, 2003)
Incense can help us on our path to find the connection we desire.

Whether we use it in religion and spirituality on our path to knowing
God, during meditation, or just around the house during a quiet mo-
ment, it can have the powerful effect of triggering our ancient memo-
ries of what it means to be alive. Incense in its tangible, yet intangible
state can also help us to understand the nature of the Great Mystery.
It is important to find that incense may trigger deep, good feelings
in you. As it is also connected to certain ritual uses, such as in death
and in certain religions, however, it may also trigger negative memo-
ries. Some people may have negative feelings toward incense if they
were exposed to it at a funeral, or during negative religious experi-
ences. As Harvest McCampbell (2002), author of Sacred Smoke, a
book about Native American use of incense, wrote:
Grandmother took me to the woods. She showed me how every-

thing is alive and full of Spirit . . . how everything communi-
cated…[h]ow even I could become part of it all, could become
full with the beauty of the world.
Our desire for a sense of connection is not a luxury—without it we

become ill in the mind and body. The sense of connection brings with
it health, and health brings life.
Many people are at ease with the idea of having connection to other
people, and sometimes to animals, especially their own pets. How-
ever, many of us have lost our sense of connection with plant life. Not
only do most of us not know the names of the common plants that sur-
round us, but it is rare to find a person who really knows the qualities
of a plant let alone its uses or function in an ecosystem. These are all
things of common knowledge in more traditional cultures.
So how do we regain that connection to plants, and thus to nature?
The answer is that it is quite simple, and does not require us to drop
out of society and live in a teepee. Many approaches can be taken, and
it all depends on what works best for you. Some people feel a deep
connection just walking in the woods. If this is true for you, perhaps
you could slow down and look a little closer at the plants you pass.
Pick just one or two to start. What environments do they live in? Are
there other plants you typically see growing with them? What does
the soil look like? One can learn may aspects of a plant. You may
choose a more unconventional approach, however, such as that sug-
gested by Connie Grauds, a natural medicine pharmacist, and author
of the book Jungle Medicine. She suggests trying to get to know the
spirit of the plant itself. One approach is by picking a little piece of
the plant, and going to a place, such as a warm grassy field, where you
can lay down peacefully and shut your eyes. Take a whiff of the plant,
shut your eyes, and let your mind daydream. According to Grauds,
sensitive people may be surprised that they could find themselves on
a journey with that plant, maybe even talking to that plant’s spirit.
Getting to know plants in this way can help people open themselves
up to a new consciousness, and bring them to that magical connection
they may have had with nature in their youth.
Another simple technique is through incense. A similar process
whereby a person either daydreams or meditates with the scent of in-
cense in the air can help open the mind and create a connection with
the divinity in nature.
Sacrifice
The thought of incense use and sacrifice conjures images in many

people’s minds of ancient animal sacrificial offerings. However, the
idea of sacrifice occurs in many kinds of religions, and it usually is
simply meant as a type of offering to the divine. As incense is often
thought to appeal to the divine, it is often used in this way to attract
God’s attention or the attention of other spiritual energies (Atchley,
1909).
Another principal present in many kinds of spiritualities is suffer-
ing. By offering incense, or making a sacrifice of incense, we may
suffer a little in the process, since we are giving something up (even if
we enjoy the fragrance in the process). The idea of suffering in this
sense can be easily grasped by people if a high monetary value is
placed on the incense. Since we paid a large sum of money for the in-
cense and then burned it in a spiritual offering, we may suffer a little
due to that loss of money. Suffering is an integral part of life, but how
we view it and deal with it differs. In the Hindu and Buddhist view-
point, suffering is part of life, and only when one is enlightened can
one rise above it completely. Meditation is one of the techniques that
teaches our being how to rise above the suffering, and it brings us
closer to enlightenment. In Christianity it is taught that this planet has
inherited suffering due to man’s sin. In Native American beliefs, suf-
fering is part of life, and we must meet it as we take our place in the
circle of life. Harvest McCampbell (2002) writes in her book Sacred
Smoke:
The mosquito suffers in the dragonfly’s jaws so that there will

always be dragonflies. The dragonfly suffers in the little bird’s
beak so there will always be little birds. The little bird suffers in
the hawk’s talons so there will always be hawks. I suffer the bite
of the mosquito, so that there will always be dragonflies and lit-
tle birds and hawks.
And so there are many ways to view suffering. As sacrifice may in-
duce suffering, many ways to view the importance of sacrifice exist.
The making of an offering of incense, then, can be as a way of
pleasing the divine, and it also may be a symbol of our sacrifice to
God or spirits. Incense may also be burned as a way to thank God.
When Noah survived the flood and found his way on dry land again,
he thanked God by burning myrrh and cedar (Hyams, 2004).
To Walk in Beauty (Purification and Cleansing)
According to Lakota spirituality, it is important to “walk in

beauty” in life, and smudging is one of the first and basic steps to
achieving this. Every morning the tip of a smudge bundle of white
sage, or even a single loose dried sage leaf, can be smoldered and
used to purify yourself. Not only is the earth polluted and contami-
nated by our actions and lifestyles, but according to Chief Crazybull,
we also carry invisible contaminants around with us where ever we
go that radiates to the world:
As human beings we have an invisible aura about us that is good

and bad that is creating pollutants to the earth. So in order to rec-
tify that, we say that one needs to rectify that by using sage or
sweetgrass or some of the elements that are created by the earth,
so that when we walk out there we can walk in beauty. You can
walk with the knowing that this invisible aura and pollutant that
you carry is not hurting the earth, it is becoming one with the
earth. (Chief Phil Crazybull, personal communication, February
2004)
According to Chief Crazybull, these contaminants are created par-

tially by what we eat. In this sense the saying “you are what you eat”
takes on a new relevance. All the processed and chemically altered
foods that we eat are not only part of our bodies, but also part of a sort
of invisible “aura” that surrounds us and emits to the rest of the world
just how sick we are becoming (Chief Phil Crazybull, personal com-
munication, February 2004).
Another source for these contaminants are our intentions. As Chief
Crazybull explained, everything that goes through our minds begins
with a process that is like a swelling in our bodies. When that swell-
ing is caused by something that had ignited either happiness or anger
within us, we emit that back to someone else in our aura. As Chief
Crazybull distinctly pointed out, we not only emit to someone else,
but to the land, the trees, and the animals, they can all sense it. Have
you ever wondered how an animal is able to sense fear? Have you
ever wondered why you are able to sense when someone is feeling
down or angry? If we carry these emotions and intentions with us and

emit them constantly, it is no wonder why we are a nation of fearful,
confused, and angry people (Chief Phil Crazybull, personal commu-
nication, February 2004).
Smudging is seen not only as a way of purification, but as a way of
protection and of guidance. Chief Crazybull tells of how it can guide
us in making sure that our auras are not emitted to someone in an an-
gry or competitive way, or to make people feel lesser than us, so that
you feel equal with one another and at ease. Smudging is a daily ritual
that anyone can do to help correct those bad intentions. As Chief
Crazybull says:
You always do it because you want to put the negative energy in

balance with that which is good because we wake up with so
many problems in our life—I gotta do this or I gotta do that. And
we schedule so many things we have to, and we are so busy in
life, so in order to put that back in balance you need to begin
your day smudging so that the smudge is going to go with you
where ever you go. (This is) so that you do not emit that kind of
dominance with you that you carry, so that people can feel that
you are not a threat, and there is something special about you
that others don’t really know, but in reality it is how you begin
your day. (Chief Phil Crazybull, personal communication, Feb-
ruary 2004)
So smudging is one of the ways to correct these imbalances within us,

but other ways of doing this, of giving back to the land and saying
“thank you,” exist. Perhaps it can be through offering something,
such as incense, or through a prayer. Chief Crazybull adds, “Among
my people we just say one phrase: ‘Mitakuye Oyasin’ [meaning: All
My Relations], and that is a prayer, a song, an announcement, a
movement to get things moving, and we say that because everything
is one, and we are one with everything” (Chief Phil Crazybull, per-
sonal communication, February 2004).
For Healings/Medicinal Incense
In many cultures, plants that are burned and inhaled are not called
incense, but rather, medicines or smudges. In Native American cul-
tures, plants are used this way often, and they are always called medi-
cines, even if their outright intent is not some medical form of healing
as we think of it in Western culture. In Tibet, a number of medicinal
incense formulas have been used since ancient times.
The inhalation of or just prayer along with smoldering plants is
considered a healing ritual in many cultures. The reasons for the in-
cense’s healing ability may be varied, including the direct inhalation
of physiological healing compounds or mood-altering (and thus heal-
ing) compounds, as a sacrifice or symbol of our prayers to the gods, to
clear the air of negative spirits or illness-causing presence, to attract
healing spirits, and the list goes on. Essentially, incense is considered
healing in almost every way it is used.
In Tibetan medicine, the central theory of what causes illness is a
disturbed or pathological attitude of the human spirit, and these are
caused by greed, hate, and ignorance. In this belief system, due to the
mind/body nature of the cause of illness, incense burning mixtures
have been created specifically for every type of psychosomatic cause
of illness. The person undergoing treatment may then cover their
head with a cloth, and lean over the incense bowl to inhale its smoke
In Ayurvedic medicine, the traditional medicine of India, since the
Vedic times (1200-500 BC) incense has been administered in order to
treat illness that is of a mind/body nature. This is in accord with the
ancient beliefs of the sages that as humans we should aspire to be like
flowers and emit only good words, good deeds, and good thoughts
(Hyams, 2004).
The father of Western medicine, Hippocrates, thought that “the
best way to health is to have an aromatic bath and scented massage
every day.” Just as incense is used in accompanying our prayers, so
can it help us to heal.
Magic
Incense often has a negative association with magic and the occult.
It is true that plants burned as incense are used for certain occult ritu-
als and for magical incantations by “witches” of certain cultures. This
association has occurred throughout centuries, and in the Western
culture, perhaps it was never so prevalent as in the time of the alche-
mists. Books dating back to the time of Western Alchemy tradition
can be found disclosing recipes for calling up the dead and their
ghosts, and these recipes sometimes included known poisonous herbs

that are well established hallucinogens. Common incenses, on the
contrary, are known to be quite safe, and may provide us with a pow-
erful journey to the divine without the use of psychedelics.
Another very common “magical” use of incense is for calling of
plant spirits in shamanic traditions. Again, hallucinogenic plants are
often used for this purpose, and some may be in the form of an in-
cense or inhaled as smoke. According to the natural medicine phar-
macist and student of shamanism, Connie Grauds, plant communica-
tion is subtle, and if we train our minds to hear their words we can
hear them around us all the time. Perhaps the ability to “hear” the
words of plants is not some magical ability that we gain through the
use of psychedelics, shamans, or powers that we may or may not be
born with; it is something we do every time we smell a flower!
For Creative Inspiration
As the word inspiration means to “breathe in,” incense can and has
been used for centuries as the artist’s own divine muse. Incense both
helps us to cultivate our “inner life” and helps us to birth that inner
life in our creative endeavors. It is similar to a midwife who helps
ease the transition of something that is often difficult, painful, and
scary for artists. Even back in the classical times, the gods of the
Greeks and Romans were so associated with scents that inhaling
these scents were thought to have very strong effects on humans. The
effect on these divine scents on humans was thought to be of an ec-
static and creative nature, able to inspire us divinely in our endeavors
(Classen et al., 1994). As an artist may strive today to find divine in-
spiration from within themselves, incense smoldering in the artist
studio may help to create the atmosphere and mind space for the art-
ist. Incense may also be helpful for those of us who are searching to
find our “true calling” in life, and spark that creative surge that brings
out our true talents.
Even if you don’t consider yourself a true artist, we all have the ca-
pacity to use the creative sides of ourselves. How would creativity en-
hance your work as a computer programmer, a mathematician, or a
writer? A singer/songwriter, for example, may use incense during the
songwriting process to inspire lyrics that come from the deep places
within. They may also use an incense, such as frankincense, during
the time of performance or singing, as frankincense has always been

thought to enhance to quality and carrying of the voice in spaces. Per-
haps incense may play a role in your daily life or work for inspiring
your most divine work.
In Death and for the Soul to Make a Break from the Body
In funerals incense has often been used for various reasons. One
reason is that in some cultures it was believed that a sweet scent was
needed for the soul to be able to make a break from the body before it
ascended to heaven or the spiritual dimension (Aftel, 2001).
One of the most renown uses of incense and spices for burial and
funerals is that of the Egyptian mummy. The smoke of the incense
was used to help send the souls of the departed to another world, and
the next life. Not only were the fragrant resins and spices used as in-
cense in these burials, but also in the process of embalming the body.
The Romans were said to use lavender on funeral pyres among
scented woods, and the Greeks burned Iris root as an offering to the
goddess Isis, goddess of the rainbow and the messenger of the gods,
so that she might escort the dead person on a rainbow to the “Land of
Everlasting Peace.”
The use of incense by some types of religions during burials, in
fact, can be an unpleasant association for some people who have ex-
perienced this. However, I find that incense is a meaningful and com-
forting ritual performed in the memory of a departed friend. It is
something meaningful that can be done in a time when there is not
much else one can do. As Mandy Aftel says, “the pure of spirit aspire
to become pure spirit—literally, to become scent,” and the ethereal
offering of incense can become both an offering to the memory of the
departed, as well as a tangible sign of the deep mystery that now
surrounds them (Aftel, 2001).
Improve Learning and Problem Solving
As discussed in Chapter 2, scents have a powerful link to memory,

and scent is differentiated from the rest of the senses because of this
direct link. This may help to explain why several clinical trials have
been finding that scents can actually improve memory, learning, and
problem solving. In these studies, certain aromas—including typical
incense aromas such as lavender and sandalwood—were inhaled be-
fore performing certain tasks or during learning. The aromas were

found not only to affect mood, but also to enhance certain learning
and task-oriented skills. In other words, certain scents may be able to
enhance our minds and moods so that our focus and alertness may be
increased. It may also be possible that the scents were connected in
our minds to the learning at hand, and just as certain scents can “mag-
ically” transport us to a vivid memory of a time or place, they may
also be able to bring us back to the vividness of the learning experi-
ence. Much research still needs be done to understand more com-
pletely which scents affect what qualities of memory, learning, or
task performance, but thus far the results have been encouraging.
So maybe the next time you are studying for a test, or typing a pa-
per, an ambiance of incense smoldering in the background may help
to bring you to the place of focus, relaxation, and creativity you need
to focus and perform well at the task at hand.
To Mark a Rite of Passage and the Seasons
A common ritual use of incense throughout the world is to mark a

rite of passage. For example, incense is used in many cultures to wel-
come a baby to the world: the Moroccans burn it on the day of a
child’s naming, the Sufis burn it to introduce a baby to life’s deeper
mysteries, and the blankets of North-African babies are scented with
incense to protect them from evil spirits. Incense is also often used in
weddings throughout the world. In Hindu weddings sandalwood and
jasmine fill the air as the ceremony is performed (Hyams, 2004).
Another symbolic use of incense is for the marking and relation
with the passing of seasons. In Japan, each season is marked by
scents, and incense blends are specifically created to correspond to
the season. The use of scents, the description of the natural world, and
the description of seasons are integral parts of Japanese poetry. Dur-
ing the Vietnamese New Year, Tet, sandalwood and narcissus incense
is burned on home altars to mark the new year and to give thanks and
ask for blessings. A Chinese home may have a shrine to a kitchen god
that is prayed to and offered incense, sweets, and candles, as it is be-
lieved that when the Chinese Lunar New Year is reached, the kitchen
god travels to the Jade Emperor in heaven and reports on the behavior
of the family that year (Hyams, 2004).
As the seasons of our lives pass, perhaps the best way to store these
precious memories and times is in scents. The powerful ability that
scent has to magically transport us to previous times may help us to
live and appreciate life more fully. Imagine the happiest times of your
life being marked by a particular sweet odor. Perhaps it is jasmine at
your wedding. Now imagine being able to close your eyes, and inhale
a whiff of jasmine, only to relive the experience again.
For Inducing Dreams and Sleep
Certain incenses have both the ability to enhance sleep, counteract-

ing insomnia, and to induce dreams and visions. Those scents that are
known to have a calming effect, such as lavender, sandalwood, and
cinnamon, may be burned just before or during the bedtime (make
sure it is in a fire-safe container). Many of these types of scents are
both calming and also comforting, perhaps reminding us of happy
and secure times. An example of this is cinnamon. The scent of cinna-
mon often has an association with holidays or baked goods, such as
pies, which are associated with those safe and secure times in our
lives when we are surrounded by loving family and friends.
Incense is also used in many cultures to induce dreaming and vi-
sions. This refers not only to the dreams of a good night’s sleep, but to
the more prophetic dreams that may be used to forecast the future or
to give a glimpse of your inner consciousness. Examples of dream-
inducing herbs are mugwort, white copal, and dream herb (Calla
zacatechichi). Dream-inducing herbs are also excellent aids for
dream work and keeping a dream journal. They may help both the in-
duction and the recall of such dreams. Scientific investigations at
dream laboratories have found aromas to have a powerful effect on
dreams (Trotter et al., 1988).
For Lovemaking
Incense often has an association with lovemaking and the more ro-
mantic times in our lives—if not those embarrassing times of making
out and listening to loud music as teenagers. It is easy to get a glimpse
of this association during a visit to a street-side incense stand in New
York City. Large incense sticks that are sold separately or by the
bunch are labeled as Black Love, Ecstasy, and Arabian Nights,
among others. Most of these cheap incense sticks are made with syn-
thetic fragrances (and not recommended by this book), however, it is

clear what many people are trying to induce with such purchases. Just
as the Kama Sutra, a book written on the “Instructions in the Art of
Love” (see Chapter 3), describes fragrances as a key part of the love-
making experience, incense has been used to induce a sensual mood
and atmosphere for centuries. Cleopatra was said to be a master of
this art, with her many tricks of using scented potions to entangle her
lovers in desire (see Chapter 2).
Instead of buying the cheap incense sticks on the corner stand,
however, I recommend finding incense that will allure, not aggravate,
yours and your lover’s senses. Sandalwood powder applied on the
body or burned as incense is one easy and ancient fragrance of sensu-
ality that is thought to elicit a divine union (Hyams, 2004).
Worship and Prayer
Hopefully this book has given at least a glimpse of the diversity of

how incense is used in divine worship and prayer. From Islam to
Christianity, incense has played an important and meaningful role in
the history of most of the major world religions, and it is still a effer-
vescent symbol of faith in many parts of the world. Included in the
reasons for its use in divine worship and prayer are as the divine odor
of the deities, a symbol of reverence and prayer, an offering to please
the divine, as a demonifuge, and for purification or cleansing
(Atchley, 1909).
The rituals involving incense use are even more diverse, yet are
ever-present, in almost all the corners of the globe. From the use of
smudge sticks in the Native American spiritual paths to cleanse a
space, to the quiet meditation of monks before the image of Buddha,
to the censer that is swung down the aisle during the procession of a
Catholic Mass, many of these rituals have not been lost in history.
Even common forms of incense, such as the incense sticks or joss
sticks, have diverse uses through different cultures. Joss sticks may
be broken, laid side by side, and used to burn chipped incense in a
Buddhist meditation, whereas the Taiwanese may light both ends of a
joss stick as “emergency incense” when they are in trouble (Hyams,
2004).
How you may use incense in worship and prayer is both a function
of the religion or spirituality to which you belong and of your per-
sonal comfort and desire to bring it into your worship. Perhaps you
will set up an altar at home for prayer and meditation. Perhaps you
will enjoy the scent of frankincense only when you are attending a
ceremony, such as during Catholic Mass, so that it remains special to
you, or perhaps you care to bring it home to include in your daily
prayers.
BECOMING MORE ALIVE
Many examples have been given of how incense may be used. We

may deepen our meditations through the aid of incense, or we may be
interested in incense for purely spiritual purposes, such as prayer or
ritual. We may also be interested in incense for more banal daily ac-
tivities, such as a pleasant scent around the house or for perfuming the
clothes, hair, and body. Whatever your purpose, incense will gladly,
silently accompany you.
With all the examples contained in the book of how incense may be
used and why it may be used, along with the deep historical and pres-
ent traditions, it is easy to see how incense is probably the most spiri-
tual use of plants across the globe. Though few conversations have
been initiated between religions about how this may unite us, and
how it may connect us to the earth in an even more profound way, in-
cense continues to be. It exists without much of our notice and it will
continue to do so, whether or not we wake up to its presence.
However, should we care to take a new journey, and learn to see the
world through the eyes of the divine, perhaps we can wake to not only
the nature of incense, but to the true nature of ourselves. Why not
light some incense, shut your eyes, and allow your sense of smell to
magically transport you to memories of the past or paradises once
lost. Let your sense of smell develop through the world of incense, so
that you may now fully taste the richness of life. Let us deepen our
PHOTO 6.2. California White Sage: A highly regarded and commonly used
smudge (incense) in Native American ceremonies.
meditation and wake up to our living visions, where scents help us to

live more content, relaxed, and stress-free lives. Let us awaken not
only to the divinity in nature, but to truly knowing what it means to be
more alive (see Photo 6.2).
Appendix A
Resource
Appendix Directory
A: Resource Directory
Baieido Japanese Incense

http://www.oller.net
An excellent resource on Japanese incense and the Japanese in-
cense ceremony.
Nippon Kodo
http://www.nipponkodo.com/
A leading incense manufacturer in Japan, and one of the best
names in Japanese incense. Nippon Kodo is a very old company with
a line of high quality products, traditional products, and some natural
products.
Organo-Leptic.com
www.Organo-Leptic.com
Experience raw, natural incense by visiting Organo-Leptic.com.
Natural incense, as well as other selected natural products, such as
raw chocolate, are featured for your sensual enjoyment at this site.
Developed by the author of The Incense Bible, Kerry Hughes.
Scented Mountain
http://www.scentedmountain.com
Offering the incense of ancient kings and spiritual leaders. Culti-
vated agarwood is now available for everyone to enjoy.
Scents of Earth
http://www.scentsofearth.com
A very comprehensive incense Web site, offering natural incense
of many traditions. This shop is great with customer service and
knows its stuff.
The Incense Bible
doi:10.1300/5820_07 179
Shoyeido Japanese Incense

http://www.shoyeido.com
Shoyeido is a 300-year-old, traditional Japanese incense company,
established in 1705. It produces some of the highest quality incense
in the world.
White Lotus Aromatics

http://www.whitelotusaromatics.com/
A small supplier of high quality essential oils, and a good resource
for understanding the high-quality fragrances out of India.
Appendix B
Selected
Appendix Experts
B: Selected Experts
Andy Baggott
Celtic traditions scholar
Author of The Celtic Wheel of Life
E-mail: andy@andybaggott.com
http://www.AndyBaggott.com
Reimar C. Bruening, PhD
Medicinal natural products chemist
E-mail: Rcbruening@mac.com
Chief Phil Crazybull, PhD
Lakota medicine man
Deceased
Krisa Fredrickson, MSc
Ethnobotanist
P.O. Box 6507
Albany, CA 94705-0507
E-mail: krosafredrickson@hotmail.com
Dr. Ira J. Golchehreh, LAC, OMD
Acupuncturist and doctor of Oriental medicine
San Rafael, CA
Constance Grauds, RPh
President, Association of Natural Medicine Pharmacists
Minneapolis, MN
Phone: 612-216-1747
E-mail: anmp@aol.com
http://www.anmp.org
The Incense Bible
doi:10.1300/5820_08 181
Kerry Hughes, MSc

Ethnobotanist and author of The Incense Bible
P.O. Box 3222
Vallejo, CA 94590
E-mail: kerry@ethnopharm.com
http://www.ethnopharm.com
Rufino Paxi
Amuta medicine man
Calle Pedro Salazar No. 509
P.O. Box 5442
La Paz, Bolivia
Rev. Thomas Scirghi, SJ

Jesuit School of Theology at Berkeley
Berkeley, California
Phone: 510-549-5032
E-mail: tscirghi@jstb.edu
Rev. Heng Sure, PhD

Senior monastic disciple of the late Chan Master Hsuan Hua
Director of the Berkeley Buddhist Monastery Professor,
Institute For World Religions Assistant Secretary,
Global Council, United Religions Initiative
Berkeley Buddhist Monastery
Berkeley, CA 94703
E-mail: paramita@drba.org
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Yu, J.G., Cong, P.Z., Lin, J.T., and Fang, H.J. (1988). Studies on the chemical con-
stituents of Chinese sandalwood oil and preliminary structures of five novel
compounds. Yaoxue Xuebao 23(11):868-872.
Zhou Z.-H., Wang, J.-L., and Yang, C.-R. (2001). Cochinchinenin: A new chalcone
dimer from the Chinese dragon blood. Yaoxue Xuebao 36(3):200-204.
Zhu, N., Sheng, S., Sang, S., Rosen, R.T., and Ho, C.-T. (2003). Isolation and char-
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Index
Page numbers followed by the letter “p” indicate photos; those followed by the letter
“t” indicate tables.
Abalone shell, 3p Allergies (continued)

Aborigines, 32, 118 symptoms, 45
Abraham, 11 unscented products, 46
Acetylethyltetramethyletetralin Aloeswood
(AETT), 46 chemical constituents, 99-100
Acupuncture, 6, 125, 127 description of plant, 96
AETT (acetylethyltetramethyletetralin), in Japan, 67
46 Japanese wood incense, 74
AFNOR (Association of French overview, 93-96
Normalization Organization for purifying the essence of the air,
Regulation), 48 61
Africa, 90-92 usage, 96-98
Aftel, Mandy, 37, 53-54, 173 Alpha-pinene, 123
Agarwood. See also Aloeswood
Alphaterpineol, 40
chemical constituents, 99-100
AMA (American Medical Association),
description of plant, 96
for Japanese Koh-do, 74 87
overview, 93-96 Ambergris, 62
as sedative, 97-98 American Indian Movement (AIM),
usage, 96-98 140, 145
Agathis australis, 111. See also Copal American Medical Association (AMA),
Agathis dammara or A. alba, 111. See 87
also Copal Amida Buddha, 73
Age of Discovery, 34 Amitabha, 73
Agni kunds, 63 Amoghavajra, 73
AIM (American Indian Movement), Amygdala, 39
140, 145 Ancient scents, 20-21
Air pollution, 12 Angel of Death, 77-78
Alchemy, 34-35, 171-172 Animals
Allergies burnt offerings, 11, 21, 58
to incense, 13 in castles, 24
to perfume, 45-47 Animism, 86
The Incense Bible

doi:10.1300/5820_10 193
Anointing oils Baggott, Andy, 87-88
God’s instruction to Moses, 76-77 Bahadur, Shahi, S., 1
myrrh as ingredient, 130 Bakhur, 60
for worship, 54 Balsam
Ansokukô, 69 in anointing oils, 77
Antony, Mark, 29 Balsam of Peru, 100-102
Aphrodite (Venus), 20 Balsam of Tolu, 100-102
Aquilaria spp., 93. See also Agarwood chemical constituents, 102
Arab use of agarwood, 98 description of plant, 100-101
Arabia for healing, 78, 101
ambergris, 62 overview, 100
frankincense and myrrh production, as prayer symbol, 80
59, 60 production of, 60
musk, 60-61 in sacred oils, 76
myrrh usage, 130 Banya, 72
Prophet, 60-61 Bark incense, 146
Sufi rose, 61-62 Base for making incense, 144
for world supply of incense, 11 Bathing for health, 25-26
Aristotle, 41 Beauty, walk in, 169-170
Aroma of incense, 160-161 Becoming more alive, 177, 178p
Aroma lamp, 50 Bedini, S. A., 57
Artemisia, 66 Beech, 88
Artemisia vulgaris, 124. See also Benedicta, Venerable, 22
Mugwort Benzoin
Artist inspiration, 172-173 chemical constituents, 106
Asia, 96-98. See also China; Japan description of plant, 104
Association of French Normalization overview, 102-103
Organization Regulation Siam benzoin, 103, 104
(AFNOR), 48 Sumatra benzoin, 103, 104, 105
Atlas, 116 usage, 104-106
Australia, eucalyptus usage, 118 Biochemical interactions from scents,
Avalokitésvara, 73 40
Avicenna, 62 Birch, 88
Ayamara Andean people, 90 Birds and the bees, 31
Ayurveda Blanchette, Robert, 95
causes of illness, 63 Bodhisattva, 68-69
mind/body healing, 171 Body, unification with mind and spirit,
Pitta, 130 6-7, 159
science of life, 63 Bolivian incense use, 12-13
Vetiver usage, 137 Bonding gum/agent for making
Aztec use of copal, 113 incense, 145
Boswellia serrata, 119. See also
Frankincense
Babies, sense of smell, 42 Braided incense, 9p, 147-148, 148p
Bach, Edward, 50 Braided sweetgrass, 9p, 147, 148p
Index 195
Brain Catholic Church (continued)
essential oil therapy, 49 Eucharistic liturgy, 80-82
essential oils and oxygen level, 49 frankincense usage, 120, 123
for processing sense of smell, 39, gifts to baby Jesus, 78-79
40, 42 Cedar
Buddhism chemical constituents, 110-111
Amida Buddha, 73 description of plant, 109
bodhisattva, 68-69 for finding your dreams, 15, 164-165
Buddha of Compassion, 73 flat cedar, 3p
in China, 65-76 Himalayan, 110
Chinese spread of incense, 67-70 insect-repelling properties, 110
connectedness, 5-6, 165-167 Native American medicine, 85-86, 109
feathers in rituals, 153 overview, 108-109
in the Himalayas, 70-71 usage, 109-110
incense seal, 53 Cedrus atlantic, 108. See also Cedar
incense smoke, 55 Celtic lodge, 86-88
Indian incense, 11 The Celtic Wheel of Life, 87
listening to the incense, 59, 74, 97 Censer
medicinal incense, 71-72 in Catholic ceremonies, 8, 150-151,
meditation, 4, 162-163 151p
moxa usage, 127 funeral use, 80
“receiving the fire,” 70 hill censer, 66, 152
Shinto alter, 70 Pei chung hsiang lu, 66, 152
spread in Japan, 69 to perfume clothes, 161
suffering beliefs, 168 in Revelation, 82-83
tantra, 53, 72-73 Taoist rituals, 67
Bumble bees, 31 thurible, 2p, 81, 150-152, 151p
Burial use of incense, 11, 22 ting, 152
Burner, electric, 154-155 use in Circensian games, 59
Burnt offerings, 11, 21, 58 use in Israel, 76
Central American copal, 113
Chamomile, 43
California bay laurel, 84-85 Chanel No. 5, 38
California white sage, 178p Charcoal, 153-154, 154p
Camphor Chemical burning agent for making
chemical constituents, 108 incense, 144
description of plant, 107 Chemical constituents
overview, 106-107 agarwood, 99-100
usage, 107-108 balsam, 102
Canarium Bengalese, 111. See also benzoin, 106
Copal camphor, 108
Candomble, 91 cedar, 110-111
Castles, 24 copal, 114-115
Catholic Church dragon’s blood, 117
banning of incense, 79 eucalyptus, 119
censer use, 8, 150-151, 151p frankincense, 123-124
Chemical constituents (continued) Classen, C., 27-28
mugwort, 127-128 Classes of people and scents, 20, 25, 26
myrrh, 131 Classical times, scents, 20-21
sandalwood, 134 Cleansing, 169-170
sweetgrass, 136 Cleopatra, 29, 176
Vetiver, 138 Clepsydra, 51
white sage, 141 Clocks, 51
Chewong, 32 Clothing trends, 26
China Cold sores, 127
Buddhist incense use, 65-76 Collection of gifts, 81
Buddhism and spread of incense, Coltsfoot, 88
67-70 Commiphora wightii and C. myrrha,
Buddhist teachings, 55 128. See also Myrrh
death ceremonies, 69-70 Communion, 81-82
dragon’s blood, 117 Cones
Herb of Hangon, 66-67 incense cones with blends
history of incense use, 11 (ensuikoh), 150
joss sticks, 149 making incense, 144
moxa usage, 127 moxa, 126
passing of seasons, 174 processed incense, 10
pharmacopoeia, 66 Congo copal, 113
Siddham, 73
Connectedness, 5-6, 165-167
Tantric incense seal, 72-73
Constantine the Great, 79
Taoism, 67
“The Constitution on the Sacred
TCM. See Traditional Chinese
medicine (TCM) Liturgy,” 81-82
uses for incense, 66 Copal
Chipped incense, 148 chemical constituents, 114-115
Cholera epidemic, 22-23, 25 description of plant, 112
Chrism, 54 for dream-inducement, 175
Christianity night copal, 113
banning of incense, 79 overview, 111-112
chrism, 54 usage, 112-114
Eucharistic liturgy, 80-82 use in South America, 89-90
gifts to baby Jesus, 78-79, 120 Copulin, 30
incense as symbol of prayer, 79 Coty, Francois, 37
odor of sanctity, 21-22 Coumarin, 37, 40, 136
suffering beliefs, 168 Cow products for Hindu worship, 64
Church. See Catholic Church; Christianity Crazybull, Phil
Cigarettes (Herb of Hangon), 66-67 cedar usage, 109-110
Cinnamomum camphora, 106. See also medicinal plants, 83
Camphor sage usage, 140-141
Cinnamon sweetgrass usage, 135-136
cremation use, 59-60 visions and dreams, 15, 163-165
holiday association, 175 walk in beauty, 169-170
production of, 60 Creative inspiration, 172-173
Circensian games, 59 Creation of the universe, 62-63
Index 197
Cremation, 59-60 Divinity in nature
Cronewort, 125 becoming more alive, 177
Cuban Santeria, 91 different uses of incense. See Uses
Cultural differences of incense
scents, 32-34 honoring of, 4-6
sense of smell, 19-20, 28, 40 Ten Virtues of Incense, 157-158
Curanderas, 7. See also Medicine Divinity of scents, 53-55
Doctors. See Medicine
Dragon boat alarm, 52-53
Dragon’s blood
Daedala (festival of Hera), 58 chemical constituents, 117
Daemenorops draco, 115. See also description of plant, 115-116
Dragon’s blood overview, 115
Dairies in Europe, 23 usage, 116
Dalai Lama, 71 Dreams
Darwin’s theory of evolution, 35 dream yoga, 163
David, King, 161 finding, 163-165
Day of the Three Kings, 88 inducement of, 175
The Day of Assumption, 88 use of cedar, 15, 164-165
de Medicis, Catherine, 36 Drugs and incense use, 8
Death Duffer, 60
Angel of Death, 77-78
Chinese ceremonies, 69-70
cremation, 59-60 Eaglewood
funeral use of incense. See Funeral chemical constituents, 99-100
use of incense description of plant, 96
Hindu sandalwood use, 65 overview, 93-96
Japanese ceremonies, 69-70 usage, 96-98
as reason to rejoice, 79-80 Egypt
Roman burial of the dead, 59 early use of incense, 57-58, 120-121
sweet scents for separation of soul frankincense usage, 122
from body, 58 kyphi, 54, 122
Definition of incense, 8, 54 mummy, 173
Depression, essential oil treatment, 50 myrrh, 129
Desana of Colombia, 33-34 priests as doctors, 54
Description of incense, 8-10 Electric burner, 154-155
Diobajus, 72 Electroencephalogram after essential
Diseases oil inhalation, 43
cholera, 22-23, 25 Eleventh labor of Hercules, 116
essential oil treatment, 47-50 The Energy Prescription, 89-90
germs as cause, 25 Enfleurage, 36
Indian yagnas, 63 Enlightenment, 35, 40
plague, 24-25 Ensuikoh, 150
treatment. See Medicine Environmental Protection Agency
typhus, 22-23 (EPA), 12, 38
Eskimo kissing, 32 Flat cedar, 3p
Essential oils Flavonoids, 127-128
AFNOR and ISO standards, 48 Flower, Utpala, 68-69
aroma lamp, 50 Flower Adornment Sutra, 68
decorative bottles, 47p Flower essences for healing, 47-50
for healing, 47-50 Foods
in incense, 49 Food and Drug Administration, 46
synthetic scents versus, 48 olfaction and, 41
therapeutic effects, 43 purification and cleansing, 169
uses for, 48 scents and, 28
Eucalyptus white sage, 141
chemical constituents, 119 Forms of incense
overview, 118 bark, 146
usage, 118-119 braided sweetgrass, 9p, 147, 148p
Eucharistic liturgy, 80-82 chipped incense, 148
Eugenol, 43 incense balls with blends (nerikoh),
Europe 149
Celtic lodge, 86-88 incense cones with blends
olfactory revolution. See European (ensuikoh), 150
olfactory revolution joss sticks (senkoh), 149. See also
seduction scents, 29 Joss sticks
urinous smell, 33 loose leaf, 146
European olfactory revolution natural, 8, 9p
bathing for health, 25-26 Palo Santo, 146p
castles, 24 processed, 10
clothing trends, 26 resin, 146
garbage and sewage, 22-23, 25 sachets (nioi-bukuro), 150
perfumes, 26-27 types of, 14
plague, 24-25 unprocessed, 8
sanitary reform, 25 wood, 146
smoke, 23-24 Formulation of perfumes, 36-37, 38
Evolution, 35, 39-40 Fragrance. See Perfumes
Exercise by yoga, 6-7, 163 Fragrance-free products, 46
Exodus, incense use in worship, 76 Frankincense
Exodus 30:7-8, 77 in anointing oils, 77
Exodus 30:34-38, 77
for creative inspiration, 172-173
cremation use, 59-60
FDA (Food and Drug Administration), for erasing of sins, 78
46 in the Garden of Eden, 55
Feathers, 153 as gift to baby Jesus, 78-79
Festival of Hera (Daedala), 58 healing properties, 121-122
Fire during incense burning, 155 in Hebrew worship, 76, 77
Fischer-Rizzi, S., 157 history of use, 11
Fischer-Rizzi, Susanne, 110 humoral theory, 59
Index 199
Frankincense (continued) Gods and godesses (continued)
Indian frankincense, 130 Orixás, 91
origin of, 121 scents, 20-21
overview, 119-120 Shiva, 64, 107
as prayer symbol, 80 Sirius, the dog star, 24
production of, 60 Zeus, 20
usage, 120-123 Golcehreh, Ira, 126-127
usage with myrrh, 120-121, 129 Grasslike incense, 9p
use in Orphic Hymns, 59 Grauds, Connie, 89-90, 167, 172
French Revolution, 26 “Great Compassion Which Allays
Funeral use of incense. See also Death Suffering,” 73
cremation, 59-60 Greece, early use of incense, 58, 121
in the early Church, 79-80 Gubajus, 72
history of use, 11 Guggulipid, 130
odor of sanctity, 22 Guggulsterone, 130, 131
for the soul to break from the body, Guibourtia demeusei, 111. See also
173 Copal
Furnace master, 67
Hafiz, 62
Haitian vodun, 91
Gaharu, 96 Hall, Dudley, 82-83
Galbanum Hazel, 88
in anointing oils, 77 Head shops, 8
as prayer symbol, 80 Healing qualities
as representation of sinners, 78 agarwood, 97
in sacred oils, 76 balsam, 78, 101
Garbage disposal, 22-23, 25 of essential oils, 47-50
Garden of Eden of flower essences, 47-50
as origination of incense, 11 frankincense, 121-122
sweet scents, 55, 160 of incense, 170-171
Gender differences of natural incense, 13
Hua gender classification, 33 susto, 89-90
perfume customs, 33 Health issues
sense of smell, 27-28 allergies. See Allergies
Genes for sense of smell, 35 essential oils for healing, 47-50
Germs as cause of disease, 25 flower essences for healing, 47-50
Gods and godesses impact of smell, 40
Atlas, 116 multiple chemical sensitivity, 45
burnt animal offerings, 58 in nature, 5
creative inspiration, 172 safety. See Safety
Hera, 20 Hebrews
Hercules, 116 incense use, 76, 77
Horus, creator or myrrh, 129 perfuming rituals, 161
incense offerings, 20-21 Hera, goddess, 20
Isis, 59 Herb of Hangon, 66-67
Herbal bouquet, 88 Incense seal, 52-53
Herbal medicine, 87 Incense spiral, 52-53, 159p
Hercules, 116 Incense sticks. See also Joss sticks
Hierochloe odorata, 134. See also holders, 152
Sweetgrass making incense, 144
High performance liquid manufacture of, 66
chromatography (HPLC), 123 natural, 10
Hill censer, 66, 152 processed incense, 10
Himalayas raw incense, 14
Buddhism, 70-71 for time-keeping, 51
cedar forests, 110 Incense stove, 154-155
Shamanism, 70-71 Incense tree (juniper), 72
Hindu worship Incense water, 67-68
fragrances, 63-65 India
Holy Fire ritual, 64 Ayurveda, 63. See also Ayurveda
Kama Sutra, 32, 64-65, 176 benzoin usage, 106
sandalwood, 133 creation of the universe, 62-63
suffering beliefs, 168 frankincense usage, 130
weddings, 174 Hindu worship, 63-65
Hippocampus, 39, 49 incense used in religion, 11
Hippocrates, 171 inner awareness, 62-65
Hirsch, Alan, 49 Mysore, India, 62-63
History sandalwood, 133
of incense, 11-12 Vetiver usage, 137-138
synthetic perfumes, 35-36 weddings, 64
Holy Fire Hindu ritual, 64 yagna, 63
Horus, creator or myrrh, 129 Indians. See Native Americans
Howes, D., 27-28 Indonesia
HPLC (high performance liquid gaharu, 96
chromatography), 123 Vetiver usage, 138
Hua gender classification, 33 Industrial revolution, 23, 25
Hughes, Kerry, 2p Insect-repellant
Humoral theory, 59 cedar, 110
Hunting rituals, 33-34 sweetgrass, 136
Hyams, G., 60-61, 157 Insects as pollinators, 31
Hymenaea verrucosa, 111. See also Inspiration, creative, 172-173
Copal Intelligence and sense of smell, 59
Intentions as contaminant, 169-170
Hypothalamus, 39, 49
International Standards Organization
(ISO), 48
Isis, 59
Illness. See Diseases Islam
Imipramine, 50 frankincense usage, 122
Inca use of copal, 113 Mohammed, 60-61
Incense, defined, 8, 54 Sahih Muslim, 60-61
Incense balls with blends, 149 sweet scents, 61
Index 201
ISO (International Standards Jungle Medicine, 167
Organization), 48 Juniper
Israel for medicinal incense, 72
agarwood use, 98 sprays, 71
incense use, 76-78
Kabbalah, 76
Kalidasa, 64
Japan Kama Sutra, 32, 64-65, 176
aloeswood, 67 Katmandu, 72
Buddhist teachings, 55, 59 Keller, Helen, 40
Buddhist worship, 69-70 Kinmei, Japanese Emperor, 69
death ceremonies, 69-70 Kirikuji incense burner, 73
incense tradition, 12, 13 Koh-do, 12, 13, 74-76, 97
incense use, 66 Korean Buddhism, 70
jinkoh, 94-98 Kyara, 95
kirikuji incense burner, 73 Kyphi, 54, 122
Koh-do, 12, 13, 74-76, 97
passing of seasons, 174
sandalwood usage, 133
Shinto alter, 70 La Rose Jacqueminot, 37
spread of Buddhism, 69 Lakota. See Sioux (Lakota)
Zen, 68 Latin American incense use, 88-91,
Jesus 111-115
gift of frankincense to baby Jesus, Laurel, 84-85
120 Lavender, 43, 50, 88
gift of myrrh to baby Jesus, 130 Learning improvement, 173-174
gifts to baby Jesus, 78-79 Lemon fragrance, 10
myrrh given at death, 130 Libido and essential oils, 50
Jewish anointing oils, 130 Limbic lobe of the brain, 39, 49
Linnaeus, 41
Jicky, 37
Listening to the incense, 59, 74, 97
Jikikoki, 69
Liturgy of the Eucharist, 80-82
Jinkah, 74
Lodge. See Sweat lodge
Jinkoh
Longevity incense, 70
Loose leaf incense, 146
description of plant, 96 Lovemaking, 175-176
overview, 93-96
usage, 96-98
Johnson, P., 98, 122
Jonson, Ben, 23 Magic, 29, 54, 171-172
Joss sticks. See also Incense sticks Making incense, 143-145
for keeping time, 51, 52p Manaban, 95
manufacture of, 66 Manaka, 95
overview, 149 Manila copal, 113
use during worship, 176 Marijuana and incense use, 8
Materials Meditation (continued)
charcoal, 153-154, 154p scents and, 44-45, 162-163
electric burner, 154-155 suffering, 168
feathers, 153 yoga, 6-7, 163
fire and smoke, 155 Memory
incense stove, 154-155 incense use in worship, 80
incense vessels and censers, 150- sense of smell and, 19, 42-44
152, 151p Menorah, 77
incense-stick holder, 152 Mesopotamia, 11, 122
temple utensils, 152 Mexican copal, 113
Matilija poppy, 31 Mice
Matthew 2:10-11, gifts to baby Jesus, biochemical interactions, 40
79 pheromones, 30
Mayan use of copal, 112 Milk and cow products for Hindu
McCampbell, Harvest, 166-167, 168 worship, 64
McMahon, Christopher, 62-63 Mind, unification with body and spirit,
McMahone, C., 63 6-7, 159
MCS (multiple chemical sensitivity), 45 Mohammed, 60-61
Medicine. See also Healing qualities Mood and scents, 43, 49
benzoin, 104-106 Morocco
Buddhism use of incense, 71-72 agarwood use, 98
camphor, 107-108 incense burned for child’s naming,
cedar, 109 174
copal, 113 Moses, 34, 76-78
doctor-priest, 7 Mosque fragrances, 61
dragon’s blood, 116 Moxa. See also Mugwort
Egyptian priests as doctors, 54 Buddhist usage, 127
eucalyptus, 118-119 moxa stick, 7p, 126
frankincense, 121-122 moxibustion, 125-126
herbal medicine, 87 usage, 126-127
Jungle Medicine, 167 Mugwort
moxa, 126-127 chemical constituents, 127-128
mugwort, 72, 124-125 Chinese history of use, 65, 67-68
myrrh, 130-131 description of plant, 124
Native American incense, 83-86 for dream-inducement, 175
sandalwood, 133-134 medicinal use, 72, 124-125
Shamanism use of incense, 72 overview, 124
sweetgrass, 135-136 usage, 124-127
TCM. See Traditional Chinese Müller-Ebeling, C., 1
medicine (TCM) Mullien, 88
use of incense in treatment, 7 Multiple chemical sensitivity (MCS),
Vetiver, 138 45
witch doctors, 7 Musk, 60-61
Meditation. See also Prayer; Religion Muslims
Buddha, 4, 162-163 frankincense usage, 122
scent as path to the soul, 44-45 Mohammed, 60-61
Index 203
Muslims (continued) Nature
Sahih Muslim, 60-61 connectedness, 167
sweet scents, 61 divinity of. See Divinity in nature
Myroxylon, 101 spirits of, 86
Myroxylon balsamum, 100. See also Nepal
Balsam camphor, 108
Myrrh medicinal incense, 72
chemical constituents, 131 mugwort, 125
description of plant, 128-129 use of agarwood, 97
in the Garden of Eden, 55 Nerikoh, 149
as gift to baby Jesus, 78-79 Neurotoxins, 38, 45
history of use, 11 Night copal, 113
humoral theory, 59 Nippon Kodo, 66
origin of, 121 Noah, 169
overview, 128 Non-Western cultures, scents, 32-34
as prayer symbol, 80 North American traditions, 83-86
production of, 60
usage, 129-131
usage with frankincense, 120-121, Occultist use of aromatics, 29, 54,
129 171-172
use in Orphic Hymns, 59 Odor of sanctity, 21-22
Mysore, India, 62-63 Olfaction and taste, 41
Myths of dragon’s blood, 116 Olfactory membranes, 38-39
Olfactory revolution
bathing for health, 25-26
Native Americans castles, 24
American Indian Movement (AIM), clothing trends, 26
140, 145 devaluation of sense of smell, 35
cedar use, 85-86, 109 in Europe. See European olfactory
incense used in ceremonies, 5 revolution
Sacred Smoke, 166, 168 garbage and sewage disposal, 22-23,
Sioux. See Sioux (Lakota) 25
suffering beliefs, 168 history of, 20
Sun Dance, 83, 141, 164 perfumes, 26-27
sweat lodge, 83-86, 119, 125, 164 plague, 24-25
sweetgrass usage, 135-136, 147, sanitary reform, 25
148p sense of smell and, 20, 22-27
tobacco use, 85-86 smoke, 23-24
Vision Quest, 83, 164 Oman, production of frankincense and
white sage usage, 139 myrrh, 60
Natural scents Onycha
forms of incense, 9p in anointing oils, 77
history of, 36t as representation of Jewish
raw incense, 8, 10 population, 78
synthetic scents versus, 34-38 in sacred oils, 76
Orchids, 66 Pitta, 130
Origin of incense, 11-12, 91-92 Plague, 24-25
Orixás, 91 Plato, 41
Orphic Hymns, 58-59 Pliny, 116
Orwell, George, 20 Poison oak, 125
Oxygen level of the brain, impact of Pollinators, 31
essential oils, 49 Pollution, 12
Pottery Barn, 53
Prayer. See also Meditation
incense as symbol of, 79, 80
Pakistan, usage of Vetiver, 138
incense usage, 176-177
Palo Santo, 146p
Problem solving, 173-174
Paradise
Processed incense, 10
creation with aroma, 160
Prophet Mohammed, 60-61
sweet scents, 55
Prostitutes, smell of, 27-28
Paxi, Rufino, 12, 90, 114
Psalm 141:2, 157
Pei chung hsiang lu, 66, 152
Psychedelic aficionados, 8
Peppermint
Pumpkin, impact on libido, 50
weight loss and, 49-50
Purification, 169-170
work performance and, 42-43
Purpose of book, 10
Performance and peppermint odor,
Pythagorean cult, 21, 58
42-43
Perfumes
allergies, 45-47
Chanel No. 5, 38 Qetoret, 77-78
for clothes, hair, and body, 161-162 Quinta essentia, 34-35
defined, 54
formulation, 36-37, 38
Jicky, 37 Race, smell of, 28
La Rose Jacqueminot, 37 Rakoku, 95
lemon scent, 10 Ramachandran, V. S., 44
natural scents, 36t Ramadan rituals, 61, 98
packaging, 37 Ranjatai, 67, 69
petroleum-based, 38 Ratsch, C., 1
pheromone, 30 Ratus Dedes, 106
synthetic fragrance, 10 Raw incense
synthetics, 35-36 agarwood. See Agarwood
use in Europe, 26-27 balsam. See Balsam
for women, 28, 31 benzoin, 102-106
Perilla ocimoides, 66 camphor, 106-108
Peter of Alexandria, 79 cedar. See Cedar
Petroleum-based perfumes, 38 copal. See Copal
Phantoms in the Brain, 44 defined, 8
Pharmacopoeia in China, 66 dragon’s blood, 115-117
Pheromones, 29-31 eucalyptus, 118-119
Pipe Ceremony, 85 frankincense. See Frankincense
Index 205
Raw incense (continued) Rose
moxa. See Moxa fragrance of, 17, 18p
mugwort. See Mugwort Sufi rose, 61-62
myrrh. See Myrrh Rosemary, 43
sandalwood. See Sandalwood Rowanberry, 88
sweetgrass. See Sweetgrass Rumi, 62
types of, 14 Russian use of eucalyptus, 118-119
Vetiver, 137-138
white sage. See White sage
“Receiving the fire” ritual, 70 6-methylcoumarin, 46
Religion. See also Meditation; Spiritual Saadi, 62
use of plants Sachets (nioi-bukuro), 150
anointing oils, 54 Sacred Leaves of Candomble, 91
history of incense use, 11 Sacred sense. See Sense of smell
scent as path to the soul, 44-45 Sacred Smoke, 166, 168
use of scents, 54 Sacrifice
use of synthetic aromatics, 55 animal burnt offerings, 11, 21, 58
René, 36 Hindu worship, 63-64
Resin incense, 146 incense offerings, 168-169
Revelation, 82-83 Safety
Reverence, incense as sign of, 80 essential oils, 48
Rite of passage, 174-175 of incense burning, 12-14
Rituals perfumes as neurotoxins, 38
Daedala, 58 Saffron, use in Orphic Hymns, 59
feather usage, 153 Sagacious, 59
Hindu Holy Fire, 64 Sage, 3p
Hindu morning rituals, 65 Sahih Muslim, 60-61
hunting rituals, 33-34 Saltpeter, 10
Muslims, 61 Salvia apiana, 138. See also White sage
Orphic Hymns, 58-59 Sanctity, odor of, 21-22
perfuming, 161 Sandalwood
Ramadan, 61, 98 biochemical interactions, 40
“receiving the fire,” 70 chemical constituents, 134
spiritual rituals, 54 description of plant, 132
Taoism, 67 EEG monitoring, 43
worldwide, 1, 3-4 Hindu worship, 64, 65
Roman Catholics. See Catholic Church for lovemaking, 176
Roman Empire overview, 131-132
burial of the dead, 59, 173 Ramadan rituals, 61
Circensian games, 59 usage, 133-134
cremation, 59-60 Sanetaka, Sanjonishi, 75
early use of incense, 58-60, 121 Santalol, 133, 134
humoral theory, 59 Santalum album L., 131-132. See also
myrrh as status symbol, 129 Sandalwood
use in procession routes, 59 Sasora, 96
Scent, sense of. See Sense of smell Sesquiterpenes
Scented products, 46, 48-49 agarwood, 99
Scirghi, Thomas, 80-82 cedar, 111
Seal, incense, 52-53 copal, 114
Seasons, marking of, 174-175 frankincense, 123
Sedative, agarwood, 97-98 mugwort and moxa, 128
Seduction and scents, 29-32 myrrh, 131
Senegal, usage of Vetiver, 138 sandalwood, 133-134
Senkoh, 149 Sewers, 22-23, 25
Sense of smell Shamanism
ancient and classical times, 20-21 agarwood use in Nepal, 97
aroma for paradise creation, 160 camphor usage, 108
Christianity and the odor of sanctity, doctor-priest, 7
21-22 in the Himalayas, 70-71
cultural aspects, 19-20, 28, 40 magic, 172
deficiencies, 41 medicinal incense, 72
description of, 17 mugwort, 125
devaluation of, 35 South American rainforest, 88-90
divinity of scents, 53-55 Sheba, production of frankincense and
essential oils for healing, 47-50 myrrh, 60
gender differences, 27-28 Shinto alter, 70
genes, 35
Shiva, 64, 107
history of, 12
Shokoh, 148
impact of age, 19
Shomu, Emperor, 67
impact of foods, 28
Siam benzoin, 103, 104
intelligence and, 59
mechanism, 38-40 Siddham, 73
memory and, 19, 42-44 Sioux (Lakota)
non-Western cultures, 32-34 incense used in ceremonies, 5
olfactory revolution, 20, 22-27 sweat lodge ceremony, 85-86
path to the soul, 44-45 sweetgrass usage, 135-136
perfume allergies, 45-47 walk in beauty, 169-170
pheromones, 29-31 Sirius, the dog star, 24
pleasures of scent, 10 Skin irritation, 12, 13
races, 28 Slaughterhouses in Europe, 23
scent as path to the soul, 44-45 Slave trade, 90-91
seduction and scents, 29-32 Sleep, inducement of, 175
synthetic fragrance, 10 Smell. See Sense of smell
synthetic versus natural scents, 34-38 Smoke
taste and, 40-42 Buddhist teachings, 55
time-keeping, 50-53, 52p in the home, 23-24
types of, 41 during incense burning, 155
unscented and fragrance free olfactory revolution, 23-24
products, 46 to perfume clothes, 161
Serer Ndut of Senegal scent Sacred Smoke, 166, 168
classification, 32-33 sensitivity to, 160
Index 207
Smudge Sumotara, 96
for finding vision, 15 Sun Dance, 83, 141, 164
Palo Santo, 146p Sundial, 51
for purification, 170 Sure, Heng
smudge stick, 139 connectedness, 165-166
white sage, 139, 140 earth element of incense, 13
white sage smudge stick, 146-147, incense to adorn this world, 160-161
147p meditation, 4, 5-6, 162
Snakebite antidote, 125 objections to incense smell, 28
Social sense, 41 Susto, 89-90
Songmyong, King, 69 Sutra, 68
Soshin, Shino, 75 Sutton, A., 77, 78
Soul, scent as path to, 44-45 Sutton, Avraham, 78
Soul commemoratives, 70 Sweat lodge
South American incense use, 88-91, cedar use, 164
111-115 Celtic lodge, 86-88
South-African protea, 31 Native American, 83-86, 119, 125,
Southernwood, 65, 67-68 164
Spirals, 52-53, 159p Sweet scents
Spirit-recalling incense, 66-67 frankincense, 122
Spirits of nature, 86 in the Garden of Eden, 55, 160
Spiritual use of plants Muslim beliefs, 61
history of incense, 11-12 for separation of soul from body, 58
honoring the divinity, 4-6 symbolic of paradise, 55
incense, described, 8-10 Sweetgrass
overview, 1, 2p, 3p braided sweetgrass, 9p, 147, 148p
raw incense, 14 chemical constituents, 136
safety issues, 12-14 description of plant, 134-135
symbolism, 55 Native American medicine, 85-86
unification of mind, body, and spirit, overview, 134
6-7, 159 usage, 135-136
uses for incense, 14-15 Symbols
worldwide ritual, 1, 3-4 feathers, 153
St. Isidore, 22 of incense, 55
Stove, 154-155 prayer, 79, 80
Stress and aroma therapy, 50 of vessels, 150
Stucky, Steve, 127 Synnott, A., 27-28
Stylites, Simeon, 22 Synthetic scents
Styrax benzoin, 102. See also Benzoin 6-methylcoumarin, 46
Suffering, 168 acetylethyltetramethyletetralin, 46
Sufi Chanel No. 5, 38
agarwood use, 98 coumarin, 37
incense to introduce baby to life’s essential oils, 48
mysteries, 174 fragrances, 10
rose, 61-62 history of, 35-36
Sumatra benzoin, 103, 104, 105 incense allergies, 13
Synthetic scents (continued) Umbanda, 91
Jicky, 37 Unification of mind, body, and spirit,
La Rose Jacqueminot, 37 6-7, 159
natural vs., 34-38 Unprocessed incense, 8
neurotoxins, 38, 45 Unscented products, 46
overuse of, 10, 38 U.S. Food and Drug Administration
in religious rituals, 55 (FDA), 46
vanillin, 37 Uses of incense
Syria, early use of incense, 58 aroma, 160-161
connectedness, 5-6, 165-167
creative inspiration, 172-173
dreams and sleep, 175
Talmud, 77-78 finding your vision and your dream,
Tantra, 53, 72-73 15, 163-165
Taoism, 67 funeral use, 173
Taro roots, 33 healings/medicinal incense, 170-171
Taste learning improvement, 173-174
deficiencies, 41 lovemaking, 175-176
scent and, 40-42 magic, 29, 54, 171-172
as social sense, 41 marking the seasons, 174-175
TCM. See Traditional Chinese meditation, 162-163
medicine (TCM) perfume, 161-162
Temple utensils, 152 prayer, 176-177
Ten Virtues of Incense, 157-158 problem solving, 173-174
The Testament of St. Ephraim, 80 purification and cleansing, 169-170
Thalamus, 39, 42 rite of passage, 174-175
Therapeutic qualities, 13 sacrifice, 168-169
The Three Scenic Spots, 74-75 unification of mind, body, and spirit,
Thurible, 2p, 81, 150-151, 151p 6-7, 159
Thurifer, 80-82 worship, 176-177
Tibet Utensils, temple, 152
Buddhism, 70-71
medicinal incense, 71-72, 171
Tibetan Book of the Dead, 163 Vanillin, 37
Time-keeping, 50-53, 52p Vateria indica, 111. See also Copal
Ting censer, 152 Vehicle of incense, 13
Tobacco in Native American medicine, Venus (Aphrodite), 20
85-86 Vessels, 150-152, 151p
Torah, incense mixture, 76-77 Vetiver
Traditional Chinese medicine (TCM) chemical constituents, 138
agarwood as sedative, 97 description of plant, 137
moxa stick, 7p overview, 137
moxibustion, 125-126 usage, 137-138
Tutankhamen, 129 Vetiveria zizaniodes, 137. See also
Typhus epidemic, 22-23 Vetiver
Index 209
Vietnamese New Year, 174 White sage (continued)
Vision of incense use, 15, 163-165 smudge stick, 146-147, 147p
Vision Quest, 83, 164 usage, 139-141
Voeks, Robert, 91 Whores, smell of, 27-28
Voice quality and frankincense, 122 Witch doctor, 7
Vomeronasal organ, 30 Witchcraft, 29, 54, 171-172
Voodoo, 91 Women as frivolous creatures, 26-27, 28
Wood incense, 146
Workout trends, 6-7
Walk in beauty, 169-170 Worldwide ritual, 1, 3-4
Worship. See also Religion
Wamira of Papua New Guinea, 33
for Christians, 80
Water, incense, 67-68
Eucharistic liturgy, 80-82
Water clock, 51, 52
incense usage, 176-177
“Way of the thunderbolt,” 73
Indian Hindu worship, 63-65
The Way of Incense (Koh-do), 12, 13,
Japanese Buddhism, 69-70
74-76
Wu, Emperor, 66
Weddings, 64, 174
Weight loss and peppermint essential
oil, 49-50
Wheel of Luminosity, 163 Yagna, 63
White Buffalo Calf Woman, 85 Yemen, production of frankincense and
White sage myrrh, 60
California white sage, 178p Yew, 88
chemical constituents, 141 Yoga, 6-7, 163
Native American medicine, 85-86
overview, 138-139 Zen in Japan, 68
smudge, 139, 140 Zeus, 20

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What is the book about?

What is the book about?

What topics does the book cover?

What topics does the book cover?

The Incense Bible

Plant Scents That Transcend

Kerry Hughes, MSc

This edition published 2014 by Routledge

Routledge is an imprint of the Taylor & Francis Group, an informa business

Cover design by Marylouise E. Doyle.

Library of Congress Cataloging-in-Publication Data

ISBN 978- 1-315-86478 -5 (eISBN)

Dedicated to my mom and dad, Ethel and Gary Hughes, and my

Kerry Hughes, MSc, is an ethnobotanist who specializes in product

Chapter 4. Types of Raw Incense 93

Chapter 5. Bringing It Home 143

Chapter 6. Nature’s Divinity Awaits 157

Appendix B. Selected Experts 181

This book is intended to represent “multiple dips in the pond” of

The Incense Bible

The Incense Bible

The Most Spiritual

Incense is not for humans; it is food for the gods.

Mohan Rai, Kirati shaman and shamanism mediator

PHOTO 1.3. Flat cedar and sage in an abalone shell.

ways used incense at home and I always collected incenses for my

HONORING THE DIVINITY IN NATURE

With the emerging trends of the lifestyles of health and sus-

Our connection with nature is health, and nature supplies us with

Most of the time (and cognitive science proves this) we have to

having to have it “my way.” The Buddha’s prime thing that he

UNIFICATION OF MIND, BODY, AND SPIRIT

Beyond our sense of connection that we need to be healthy, incense

A QUICK TOUR OF INCENSE HISTORY

There is more to incense than the smoke. This is an esoteric and

TYPES OF RAW INCENSE

HOW CAN I USE INCENSE?

A day without fragrance is a day lost.

Ancient Egyptian saying

PHOTO 2.1. An old-fashioned rose. Old-fashioned varieties of flowers and

The sense of smell has the magical ability of transporting us to

SCENT THROUGH TIME

Smell is not something that affects us only biologically and psy-

thought of consciously, but reacted to physically. In other words, we

SCENTS IN ANCIENT AND CLASSICAL TIMES

CHRISTIANITY AND THE ODOR OF SANCTITY

THE “OLFACTORY REVOLUTION”

In the end of the nineteenth century, as previously mentioned, an

ries spawned fear as many people suspected odors to be a cause of

anything to drive away the putrid smell of plague. Likewise, in order

health, bathing became thought of as good for the health, especially

of women, who were also thought to be frivolous creatures. This was

THE ESSENCE OF CULTURAL, CLASS,

In order to further understand why incense has never become a

al. (1994) explain, whores and prostitutes are characterized as being

SEDUCTION AND SCENTS

[A]ll women, of whatever age, rank profession, or degree,

The use of scent in seduction, however, has a very real basis.

2003; Frey, 2003; Thorne et al., 2002; Chen and Haviland-Jones,

SCENTS IN NON-WESTERN CULTURES