Incense

The signification of incense, is the things of worship which are acceptably perceived,
such as confessions, adorations, prayers, and the like; and the signification of spices,
is the truths of faith which are acceptable because from good; for sweet odors signify
what is acceptable, in accordance with their perfumes, and whatever is acceptable is
so from good through truths. It is for this reason that by the incense of spices is
signified the acceptable perception of truth from good. The spices of which this
incense was compounded are enumerated, and its preparation is described, in these
words:-Take unto thee spices, stacte, and onycha, and galbanum; sweet spices, and
pure frankincense. Thou shalt make them an incense salted, pure, holy. Thou
shalt beat some of it very small, and put some of it before the testimony in the
tent of meeting; it shall be to you the holy of holies. The incense shall be to
thee holy for Jehovah (Exod. 30:34-37).
The altar of incense, and the burning of the incense itself, are thus described:-Thou shalt make an altar to burn incense upon. Thou shalt overlay it with pure
gold. Thou shalt put it before the veil that is over the ark of the testimony,
before the propitiatory, that Aaron may burn thereon incense of spices every
morning; when be dresseth the lamps, he shall burn it; and between the
evenings (Exod. 30:1-8; 37:25-29; 40:26, 27).
When Aaron shall come into the holy place, he shall take a censer full of coals
of fire from off the altar; and his fists full of incense of spices beaten small;
then he shall bring it within the veil, so that he may put the incense upon the
fire before Jehovah, and the cloud of the incense may cover the propitiatory
that is upon the testimony (Lev. 16:3, 12, 13).
[2] As by incense were signified such things of worship as are from good through
truths - as are all the things that belong to the faith that is from the good of love therefore fire was taken from the altar; for by the fire of the altar was signified the
good of Divine love (AC 934, 4906, 5071, 5215, 6314, 6832,6834, 6849, 7324, 7852);
and therefore when fire was taken from any other source, they were smitten with a
plague, and died (Lev. 10:1, 2; Num. 17:10-13); for by fire from some other source, or
strange fire, was signified love not Divine.
[3] That such things as belong to the faith that is from the good of love and charity - as
for instance confessions, adorations, and prayers - are signified byincense, is evident
in the following passages:--

Accepted are my prayers as incense before Thee (Ps. 141:2).

The four animals, and the four and twenty elders, fell down before the Lamb,
having each one of them a harp, and golden vials full of incense, which are the
prayers of the saints (Rev. 5:8).
Another angel came, having a golden censer, and there was given unto him
much incense, that he should add it to the prayers of all the saints upon the
golden altar which was before the throne. The smoke of the incense went up
from the prayers of the saints (Rev. 8:3, 4).
[4] The reason why such things are signified by incense is that they belong to the
thought and thence to the mouth; but the things which belong to affection, and thence
to the heart, are signified by the meat-offering in Malachi:-From the rising of the sun even to its going down, the name of Jehovah shall be
great among the nations, and in every place shall Incense be offered to My
name, and a clean meat-offering (Mal. 1:11);
and by "the burnt-offering' in Moses:-The sons of Levi shall teach Jacob Thy judgments, and Israel Thy law; they
shall put incense in Thy nostrils, and a burnt-offering upon Thine altar (Deut.
33:10);
here incense denotes such things as belong to the thought and the mouth, and that bear
relation to the truths of faith; and the meat-offering and burnt-offering denote such
things as belong to the affection and the heart, and bear relation to the goods of love.
Consequently in the opposite sense worship from falsities of faith is meant by burning
incense to other gods (Jer. 1:16; 44:3, 5); and by burning incense to idols (Ezek. 8:11;
16:18); and by burning incense to the Baals (Hosea 2:13).
from AC 9475

Incense Sticks and Its Psycho-Spiritual Usage

Our body enshrines incense,
Candlesticks, oblations
And all holy offerings

For your forefathers and the Lord

Pipa, a contemporary of Kabir, Bhakti saint from India

Alternatingly cloying and calming, wisps of incense smoke permeate almost every
place of worship in the worldcrowded temples, somber yagyashalas (places of
Vedic fire worship), echoing churches, smoke-filled monasteries. In fact, incense
sticks or their Indian version dhoop have become a part of our daily rituals. But the
spiritual and psychic essence of this fragrant wand demands more than a passing
appreciative sniff.
Fragrance has been a dominant factor in Hindu religious rituals since Vedic times.
"The essential philosophy of havan (fire ceremony)," says Brahmaprakash, a teacher
in Srimad Dayanand Ved Vidyalaya, a gurukul in Delhi, India, "is that man can absorb
anything in minuscule form. Havan purifies the atmosphere by releasing fragrant
properties of samidhawoodand samagripowder of fragrant wood, mixed with
aromatic medicinal herbs and ghee. Incense sticks and dhoop are corrupt versions of
the havan fire."
The term dhoop, according to Brahmaprakash, originates from the dhoop tree, found
in eastern Indiawhose chips give out a rich fragrance when burnt. But the popular
dhoopblack-colored puttyis essentially a mixture of ghee, herbs and wood chips.
It is, in effect, a miniature form of havan.
The relation between incense and havan fire is qualified by Ameeta Mehra of the
Gnostic Center, India, thus: "Incense purifies the atmosphere like havan fire. But it
works through the power of fragrance which is not so much the mainstay of Vedic
ritual as the domain of flowers that have deep spiritual connotations in Hindu
philosophy." Incense brands are often named after flowers.
"Incense sticks," says Mehra, "are made by extracting the perfume of sacred wood and
flowers. Their aim is to make the atmosphere congenial for spiritual contemplation."
Incense is considered an excellent ally to meditation. The archetypal image of a
meditating sadhu has a bunch of incense sticks burning near him. As Michael Talbot
writes in his book Your Past Lives: "Perhaps one of the most ancient techniques for

creating a meditative atmosphere is the burning of incense... For many, a gentle and
pleasant fragrance is as lulling a 'backdrop' to meditation as soft music." Agrees
Brahmaprakash: "It definitely helps to meditate in a fragrant atmosphere but that does
not necessarily mean that havan or incense is essential for spiritual growth."
Incense sticks and dhoop are part of the 16 essential offerings during a Hindu ritual
the others being water, fruit, cloth, sweet, camphor, cardamom, betel-nut, betel leaf,
clove, diya (lamp), flower, grain, naivedyam (mixture of nine offerings) and sandal
paste. Each of these have symbolic significance and are offered to the deity in a
particular order. "Incense," states Pandit Kalyan Dutt, a Hindu priest, "keeps the
devotee in a calm frame of mind while performing the puja or ritualistic worship."
Purification through smellthe ritual significance of incense seems to stop at this.
But the insistence of humanity to light incense sticks while meditating, sitting at home
or at places of worship belies such a limited view. Explains Brahmaprakash:
"Because fragrance purifies the physical environment, the individual feels that, as part
of the environment, he is also being purified. Psychologically, he reads a basic
physical purification as a spiritual one. In the process, the person transfers himself
into another world where meditation is easier."
However, Dr A.K. Merchant, a Baha'i, feels that burning incense has stronger spiritual
undertones. "Humans love aroma," he says. "You burn the incense you like before the
deity. By doing so, you express the urge to share your likes with your god. At the
same time, you contribute a little bit of your individuality to a place of worship."
"When I light an incense stick and offer it to God," states Mehra. "I symbolize my
aspiration to burn with that fire and fragrance. I am, in effect, offering my Self to the
Divine."
This psycho-spiritual interpretation seems to be in tune with the historical use of
incense. In ancient times, pleasant-smelling perfumes were either offered to royal
personages and saints, or were diffused over the roads on which they traveled. Over
time, they came to be incorporated in ritual on the anthropomorphic principle that
what pleases humans must necessarily please the gods.For Egyptians, incense held a
direct connection with the dead. Each ingredient of incense was supposed to contain

magical properties, which would carry prayers as well as the souls of the dead to
heaven.

FIRE WORSHIP
The worship of fire or Agnihotra is an ancient Vedic practice. In the Vedic pantheon,
the highest functions are ascribed to Agni, the god of fire.
The system of Agnihotra essentially involves worshipping the Supreme Power
through fire. The Agnihotra system popularized by Trichy-based R. Venkatesan in
India, has its own guidelines. He advises that it should be done at sunrise and sunset:
"At sunrise, a subtle energy emanates from the sun and produces a flood effect. At
sunset, this flood recedes, resulting in a growth of pathogenic bacteria. Agnihotra has
a bacterio-static effect on the atmosphere." Venkatesan prescribes surya stuti (mantras
worshipping the sun) and agni stuti (mantras worshipping fire) as the appropriate
chants during Agnihotra. He also claims that regular practice of Agnihotra can keep
you in perpetual good health.
"Fire is the most powerful of all energies," adds Delhi-based Sheeba Loganey, an
Indian reiki master and practitioner of the fire ceremony. "When we sit next to the
fire, all our chakras open up and get cleansed." The small copper havan kund used in
the ceremony is pyramidal in shape. "The smoke creates a pyramid of positive
energy," she says, "which envelops the practitioner." The fire ceremony can be
conducted any time, in any place and for as long as you wish.

Mystical aspects of incense have withstood the test of time, making the product an
absolute necessity for any magical or occult practice. In his book Magic: An Occult
Primer, David Conway writes: "There is a magical tradition that incense enables
'spirits' to assume tangible form. This was borne out in the late '20s when Stella C.
was delighting the Society for Psychical Research with her mediumship. Incense was
burned during her sances because... the medium liked the smellas apparently did
the 'spirits' for they excelled themselves."
None of the extant religions give as much emphasis to the use of incense as Tibetan
Buddhism where it has transcended mere ritualistic fumigation and gained a

respectable medicinal status. "Tibetan Buddhism considers spirits as ethereal

neighbors who are there for your benefit," says Dr T. Dolkar Khangkar, a Delhi-based
Tibetan medicine practitioner in India. "Hence, incense sticks are the means to keep a
good relation with them."
Incense was unknown in early Buddhism, which was opposed to external ritual. But,
in time, its use became more general. To quote from the Encyclopaedia of Religion
and Ethics:
"It is used in the initiation of a monk; it is offered to the good spirits and lamas in the
daily cult of the monasteries; it is used in exorcisms, in baptisms, and other
ceremonies; it is burned in censers before the lamas at the performance of religious
dramas, or in shrines."
Tibetan medicine and Tibetan religion are closely related. Hence, the usage of incense
in Tibetan medicine is strongly dictated by the rituals of Tibetan Buddhism. "For
example," says Dr Khangkar, "to treat skin diseases, we perform the nag puja where
incense sticks used are made of hill flowers. We maintain a strict vegetarian diet while
plucking herbs and making incense sticks. Similarly, incense sticks for purifying
chhaya (shadows) have specific ingredients and it is essential to have a bath before
performing the ritual."
Despite its wide usage and popularity, a significant part of the incense industry is still
cottage-oriented. Most of the sticks are hand-made. The process is well defined by Dr
Merchant, whose father once owned an incense stick factory: "First, you make a paste
of either charcoal, sandalwood or sawdust powder. You may add any essential
perfume at this stage. Then, roll out the paste and cut it into long pieces. Roll them
onto a thin bamboo stick." These sticks are then dipped in an odorless petroleum oil to
which the relevant perfumerose, mogra, jasmine, etcis added in its essential form.
But isn't charcoal harmful if inhaled? Dr Merchant agrees: "Sandalwood paste is the
ideal base. However, it is not always easy to get this. Hence charcoal or sawdust."
Incense sticks also have an herbal avatar that is used for therapies. "Medical incense,"
states Dr Khangkar, "is used for nervous problems, sleeplessness, stiffness,
depression, etc. We make our own incense sticks and collect the necessary herbs from
high altitudes."

Making medical incense is not very different from the general process. "However," Dr
Khangkar specifies, "merely lighting an incense stick will not help the patient. It is
also necessary to meditate and chant mantras. Different incense varieties are
associated with different mantras."
From ritual to remedythe incense stick and its close cousins have traveled a long
way, solely on the strength of fragrance. And for a society gradually awakening to the
benefits of this olfactory sensation, incense can definitely look forward to yet another
evolutionary leap!

Spiritual Offerings: The Uses of

Incense
Originally printed in the SEPTEMBER-OCTOBER
2001 issue of Quest magazine.
Citation: Stern, Dave. "Spiritual Offerings: The Uses of
Incense." Quest 89.5 ( September-October 2001): 184187.
By Dave Stern
Stored within our memory banks are the delightful odors of
Thanksgiving and Christmas. Remembering these holidays
almost recreates the wafting fragrances of roasting food, the
mouth-watering smell of fresh baked cookies or pumpkin pie,
and the scent of a fresh pine tree, which evoke the emotions
of pleasant holidays with the family.

We may also remember exploring, as we were growing up,

closets and kitchens and discovering a cache of bottles of
various cleaning agents. Perhaps we opened bottles of clear
substances and remember our nose and sinuses being
violently assaulted by rapidly penetrating vapors that induced
copious tears. Ammonia and other potent cleaning agents are
described as very negative odors. By remembering these and
similar events in our personal lives, we discover one major law
applicable to everything in creation: the law of opposites, or of
the positive and negative.
Ancient peoples also learned the lesson of the positive as well
as the negative, so they selected that which was most
pleasurable to their senses and well-being. Being awe struck
by what appeared to be supernatural powers or forces, they
deified these forces, thus creating gods. They reasoned that
the gods too would prefer offerings that were pleasant and
sweet, and so would react more favorably towards humanity.
Within their houses and temples of worship, ancient peoples
burned substances in a brazier or censer that released
pleasantly scented smoke. It wafted upwards, carrying the
prayers and messages of men and women to the gods.That
smoke was a physical, psychological, and spiritual link
between our tangible world and the intangible realms beyond
our senses.

The various substances used in such activity were eventually

called incense, a term derived from the Latin incendere to
set afire. The equivalent Chinese term hsiang refers to that
which is an aromatic or perfume.Incense includes scented
wood, berries, spices, herbs, seeds, roots, flowers,and
aromatic resins blended together. Many incense recipes
generate a positive, spiritual, peaceful, loving sense of wellbeing, raising both human and atmospheric vibrations.
However, some incenses actually cause a reverse or negative
condition. Incense was burned in ancient times during pagan
rites, alchemical processes, ritual magic, sacrifices, initiations,
and church services.
In ancient times, the harvesting, processing, mixing, curing
and forming of incense into sticks, bricks, powders, and cones
became a thriving commercial activity that continues even
today. Ancient caravans carried loads of incense for sale or
trade. In the huge Wadi Musa (Valley of Moses) are the
remains of the trade center of Petra; its warehouses stored
quantities of frankincense and myrrh shipped from the ancient
Moslem-inhabited Arabian Sea island of Socotra (now the
protectorate of Aden) and southern Hadramaut, known in
Biblical times as Hazarmaveth.
In Arab nations, the suqs (traditional outdoor markets that
move to different regions on each day of the week) still offer

the sacred incenses as they did in centuries past. The

tradition and business of producing incense throughout Arabia
successfully continues long centuries after the camel
caravans plied the Silk Road with these highly valued
substances. It is still the Arabic practice of good manners and
friendship to offer to guests incense or perfume before they
leave. The merchants of the suqs still sell frankincense in
various forms just as they did in olden times: bark, rolled balls
of gum, or small pressed disks that fit in the palm of the hand,
perhaps containing sandalwood or other aromatic essences.
In ancient Egypt, immense quantities of incense were burned
for religious and healing purposes. Records indicate that
during the thirty-one-year reign of Pharaoh Ramses III,
1,938,766 pieces of incense were used. So important was
incense that the Egyptians created an office within Pharaohs
Court, managed by the Chief of the House of Incense.
The Egyptians held several incenses, such as that called
kyphi, in such high esteem that it was burned only in their
Temples. Plutarch explained the art of compounding the
sacred incense kyphi, which consisted of such ingredients as
honey, raisins, sweet rush, wine, myrrh, frankincense,
calamus, seselis,bitumin, dock, cardamom, and orrisroot,
mixed by a secret ritual to the chants of sacred texts. The
vibratory rates of kyphi induced peace and sleep, intensified

dreams, relaxed the body, and soothed anxieties, while

generating harmony and order in all who inhaled the sacred
vapors. The Egyptians also used frankincense and terebinth
gum on the hot coals of incense burners to please both gods
and humans.
The ancient Jews used frankincense, coriander seed, and
aloes (of the lily family) as offerings. For the god Krishna, the
Hindus favored ground or powdered sandalwood in addition to
dried flowers, seeds, roots, and camphor. In Rome, Christians
who refused to burn incense before the statue of the Emperor
were crucified. Those who renounced their religion to escape
that fate were known as turificati burners of incense.
The Greeks, before importing the sacred resins and gums,
knew of thefragrant odors of cedar wood, citrus, and myrtle,
burning these in privatesanctums within their abodes. At the
Temple of Delphi, just before delivering aprophecy within the
adytum, the priestess breathed the smoke of pinewood, mixed
with incense, henbane, laudanum and other intoxicating
materials.
Four incenses were especially prized in ancient cultures for
their sacredness and potency: frankincense, myrrh, copal, and
sandalwood.

Frankincense, the most sacred of incenses, ruled by the lifesustaining Sun,was used for blessings, purification, and
protection, and also as a physicians cure-all. It was used for
boils, internal disorders, fevers, leprosy, and hemlock
poisoning, as well as a general tonic; it was also used in
embalming. Frankincense is produced when the bark of an
Asiatic tree of theBoswellia genusis incised, exuding a milky
liquid that slowly hardens into yellow-amber drops.
Myrrh is often used in purification and consecration rites and
to ward off evil and negativity. It is ruled by Saturn, and is also
a gum resin harvested from several Arabian and African
thorny

shrubs, Balsamodendron

myrrha.

The

intrepid

merchants of Phoenicia and Persia often sailed far and wide

to locate quantities of the sacred resin; even the high priests
of Judah greatly prized the substance, and so too did the
Romans, who employed it in celebrating the victories of their
Caesars.
A third, lesser known incense predates Columbian times in
tropical America:copal. A generic term for resins obtained
from several plants and trees, copal was a sacred incense in
the area of present-day Mexico.
The fourth sacred incense is sandalwood, used for healing as
well as for blessings and protection. It is made from the inner

yellow and aged core of the tree Santalum album of southern

Asia and has a sweet and peace-producing vibration and
fragrance.
Ancient mystics held that particular delicately fragrant scents
can stimulate and activate the psychic centers and assist in
meditation.

Some

incense

can

help

users

to

center

themselves within the core of the higher being resident within

us all, thus establishing contact with the higher self. Other
incense produces a scent that soothes the nerves, is sexual in
nature,stimulates the psychic centers, or evokes human
emotions and passions.
Present-day Rosicrucians favor little red bricks of rose
incense. SomeTheosophists prefer sticks of sandalwood
blended with camphor, rose essence, and cinnamon to create
a spiritual atmosphere that aids in meditation. The mystics of
old held that vibrations emanating from an incense burner
produce first a physical effect, then a mental effect, and finally
a spiritual effect, the last being the true purpose of incense
burning.
Certain native Americans long ago created a simple ceremony
performed with a positive and spiritual state of mind. The
Shasta Indians, living near Mt.Shasta, have a mystical
ceremony when a couple are married. The couple retain some

of the sage from their wedding ceremony and keep it in a

pouch. When they experience marital problems later on, they
burn some of the sage--giving up their problems to the Great
Spirit and knowing those problems will be solved and the
marriage will endure.
Incense produces an agreeable scent. But more important, as
the smokerises from the incense burned by men and women,
their consciousness rides the smoke and blends with the
divine emanations of cosmic light, allowing a brief spiritual
attunement with the Divine Consciousness.

Dave Stern is a contributor to aeronautical magazines on the

history of aviation, a poet, and a writer on such culinary
matters as the history of ketchup as well as other topics.