On the back cover of the 2017 May-June edition of this magazine we were reminded of the knot that binds us to the tangle we have made of human existence. Releasing the knot, one would contend, requires first an awareness of the nature of the knot, which means knowing what caused the tangle.

We are horribly aware of what is, but hardly aware of why. Your correspondent rather fears to suggest that in respect of human history, and as far as the current terrorists are   concerned, they are not even par for the course. This not an apology and is by no means a suggestion that they are anything less than undesirable, but they do have a long way to go to equal our collective bloody past. You don’t need a list.

It may be reasonable to suggest that frustration is at the root of most human folly. The terrorists are frustrated by their own need to find release from persecution perceived, but more likely a purpose for their lives. It amounts to the adoption of a system, a philosophy, a reason to be. It is often similar, in albeit psychological content, to what we often undertake in the name of “our interests.” Humans are also frustrated by the need for some of us to be rude, as in the appalling attacks of the good name of the Prophet Muhammad, which were used as an excuse to release ingrained frustrations. Should we really be aghast when we end up with a bloody nose after insulting someone? We do not discuss right or wrong because we are confronted by simply what is. Our lack of comprehension when being hit tells of an equal lack of awareness of human decency and that really means our own lack because, after all, you generally get back what you engender. The Hindus call it karma. All right, let’s tell it how it is. “Keep your dirty mouth off me, buddy, or you’re gonna get a smack in the eye.” Thus, however crass, crude or unsophisticated, that is how things stand. We must possibly consider that the human fuse is longer or shorter according to the individual. Even if so inclined, one would perhaps risk an oblique thrust against an educated, worldly wise person, but I will hesitate to walk into a black neighborhood shouting about white supremacy. This by no means supposes that people in a black neighborhood are unsophisticated, but it does suppose common sense, as opposed to being either cowardly or brave, or downright silly. Quite obviously, speaking one’s mind is often far removed from exercising common sense. To be fair, there would seem to be a need for a study about what to do with thoughts that are less than useful. The “freedom to be me” set would protest, but I am suggesting a universal creed, borrowed again from one of the mystics, of being able to do anything you like in this world, as long as you don’t hurt anybody.

Don’t think about it: only God is good.

The peoples of this world have been insulting each other since the beginning of time. Nevertheless, there must be more to the matter. History shows us that most nations have at one time or another been at the top of the pile politically, culturally, and naturally financially. The top nations were then seen to slide right on down again (Rome is the obvious example.) How come? They had it all! It is a common notion to say that wealth brings responsibility with it. But with tons of money available, decadence is a beguiling and easy option. Above all, we are bound to admit that the exhilarating, albeit disastrous, slide down is likely to be made rapid to the extent of a nation’s financial means.

One could also suggest that as far as the terrorists are concerned, they may well be running on a sort of universal “now is my time” program. The wheel of human endeavor has turned – someone has even suggested that there is a noticeable historic cycle in social change – and we are now faced with another bully thrusting to the fore. Please remember that none of the so-called advanced nations have ever succeeded without bullying, usually some other country’s indigenous peoples. This brings about frustration and an arising group urge. First comes the insult perceived, then comes the instinctive, then the planned, fight back.

Please consider that terrorists have, in one guise or another, littered the lives and existence of humans for thousands of years. The name, the cause, the flag under which they kill may have been superficially varied, but the root cause, the why, has always been the same. Humans have an appetite for anger. To be precise, anger is an appetite!

Has anyone ever investigated appetite? The mystics deal with it. The Islamic mystic, Sheikh Jilani, has pinpointed our lower instincts, for which the Arabic word is nafs. Our nafs are not merely our egos, but are somewhat akin to the appetites we attach to our lower impulses. Am I splitting hairs, here? Nevertheless, whether from the Arabic or otherwise, nafs, our lower impulses, are universal one way or another to all of humanity.

The ego is indeed pure until it acquires a less than useful appetite. Our motivating forces (often animal or material in nature) may well be necessary for navigating our daily lives, but there are few among us able to use them under the governance of a human attitude, read God’s guidance. Nevertheless, it may seem to be confusing the issue somewhat to suggest that our lower impulses are also needed to get out of bed in the morning with a purpose. In other words, an ego is little more than a mechanical function that has somehow acquired enormous clout in the minds of humans. The ego is very useful for undertaking work, for getting you to the train on time, for making money, but not for using money for matters of detriment. Such as having a war supported by a war industry. Thus, doing what you truly feel guided to do and nothing else is demonstrably tricky. Your mind will always find a reason for you to indulge in your appetite for sex, drugs and… (ok, let’s keep rock ‘n’ roll), the world, the world. One of the problems arising when discussing ego is that it is loaded with connotation. Everyone will tell you that egoism is bad, but that is not true! It is what you do with your ego that is often out of context. That’s the point, it is the notion of what you do that is of the essence. The big idea, of course, is to keep your self separate from your ego. In other words: my ego, my servant, and not the other way round. Moreover, my mind, my servant, and not the other way round, would suggest relegating the mind to its proper position within the human frame. This perhaps sounds like a good idea, on paper, and one should be able to exercise free will to undertake it. The problem is that not many wills on this earth are actually free. (Ask any parent struggling to put a child through school.) There always appear to be the add-ons, coloration engendered by experience. The Hindu maintains that “…to live life according to experience is the most bitter of ways.” Another mystic has also said that people make most mistakes when feeling happy. That may sound weird, and this writer apologizes for not offering an example. I would need a month on a desert island to figure that one out.

Can we envisage “my mind, my servant”? A mind that serves and does not lead? A humble mind is a rarity, of course. A mind denying its self for most of us would be, well, unthinkable. This writer asks forgiveness for adding sophistry; it is a writer’s test of faith. But it does mean that the true human self should be, but rarely is, separate from a person’s motivating forces. Hence inner conflict.

It has been suggested that to worship God one must make neutral the effects of the heart and the mind. This emptying of worldly influences, which are actually necessary for living in the world, for a period of worship means permitting God to take over. With the heart and mind in neutral, the nafs, our lower motivating forces, are in abeyance. At the finish of worship, the nafs will again thrust to the fore, often with a vengeance. Five times daily in prayer is a constant return to God. Then by the grace of God we may wish to consider the forces within us as they really are. It must be of great value to be able to dissociate ourselves – achieve distance – from our lower forces, get them into focus but not to eradicate them because one may never get off one’s desert island. One may also meditate at lofty Himalayan heights and even “shake” the hand of God, but would be incapable of coming down to the valley where human life goes on.

Our lower motivating forces should be – in fact are – the instruments given at our disposal for work, for undertaking science, for example, for feeding ourselves and our families, thus, for dealing with our worldly responsibilities. Many persons of an ascetic leaning have removed themselves from “the world” in an endeavor to subdue their lower forces. Indeed, Muhammad went to his cave, Jesus went into the desert for forty days and forty nights. Their motivating instinct, however, was submission, for receiving and not conceiving. After all, can we really be wiser than God? These persons then returned to the world to assist the rest of humankind. This writer remembers the story of a Buddhist monk who had received nirvana, after which he returned to the marketplace, the world, to serve humanity. In its simplest form it was all about knowing what makes people suffer, what makes people afraid, what makes people turn to their lower instincts for answers and then makes them fight. The German language offers Existenzangst, which is a good a word as any for describing the root of the human condition.

Jesus returned knowing what makes people be the way they are, Muhammad, too, and he was reported to have cried out in anguish at his knowing. The Buddha came to his realization of what makes people unhappy, which was, of course, desire.

The Islamic tradition leans, quite rightly I believe, on the sciences – the use of the mind to serve for the betterment of human existence. It is not a mystical matter, but it is engendered by a mystical instinct. First the realization, then the serving. Moreover, using the mind to cultivate a garden, harness solar energy, or simply attending to one’s given profession could reasonably be suggested as being God’s preferred way of keeping us out of trouble. Those of theological persuasion may well suggest that one is unable to enter through the gates of heaven through works. This writer would contend, however, that enterprise is not the real meaning of work, or works. It may be reasonable to suggest that anything undertaken through the designs of God has already been blessed, however mundane it may appear. Philosophers, writers in general and those who would delve into higher things are naturally at risk. It is dangerous terrain, often a tightrope walk over a yawning chasm engendered by the heart and the mind, which amounts to the most sophisticated double act to ever enter upon the stage of human endeavor. This writer has also been in the presence of a mystic who once maintained that he had no real knowledge of what he was about to say (lecture notes would be anathema). His inspiration was from above.

Thus, after our daily prayers we return to the world on a hopefully even keel. Our appetites, which, let’s face it, are currently raging around the planet, are for a while governed by a higher force.

It has been suggested – and don’t get me wrong here – that prayer changes nothing. Prayer changes people and people change things. This writer is inclined to equate prayer with a spontaneously arising feeling of hope for betterment in the face of trouble. Thus, to hope for betterment, and not wish to kill, is in itself grace.

The only way to surrender to God, it seems, is to place one’s lower motivating forces in abeyance for a while. But never, ever, try to eradicate them.

This writer finds himself, at long last, reading James Michener’s Iberia. At the beginning of the book Michener tells us about duende (grace recognized) and shibui (aesthetic rightness). Both explanations are approximations. My leaning for such things, my temperament, brought on enthusiasm. The promising beginning was brief, however, and Mr. Michener then takes the reader through 800 pages of small print dealing mostly with the history, art and culture of the Iberian peninsula. Mr. Michener tells us what is or was, but not why.

Fear of obesity may sometimes lead people to an extreme diet, and this may cause a deadly disease: anorexia nervosa. The sufferer initially tries to lose weight by going on a diet, but the illness soon reaches the point of no return as the result of extreme dieting. At this point, weight loss cannot be stopped; the person can no longer eat, even if he or she may want to. If they do manage to eat a little food, they throw it up. This disease and many other health conditions are connected with how our bodily functions like appetite are regulated with the secretions in our brain.

Discovered in 1998, orexin is a neuropeptide, or protein-like substance secreted by the brain. It is responsible for regulating states like wakefulness, appetite, and arousal. There are tens of thousands of neurons in the lateral hypothalamus of the human brain that secrete orexin. It was first discovered to increase appetite, but later other functions – especially in relation internal organs – were identified, including regulating the body’s energy use.

Orexins play very important roles in the development and maturation of the brown adipose tissue, which is especially important for infants. The fats in this tissue are directly converted into heat. It is the duty of the adipose tissue to protect the body from illnesses in cold weather. Experiments on lab rats have revealed that body temperature decreases in animals without orexin in their body, and they fail to consume fats. The conclusion is that orexins help boost energy consumption, protect the body from cold-related illnesses by raising the body temperature, and prevent obesity.

Orexins also help regulate metabolic activity and its speed. They are also responsible for regulating the circadian rhythm, or the daily sleep-wake cycle, especially by helping us stay awake. Orexins help increase the secretion of dopamine, norepinephrin, histamine, and acetylcholine hormones, which are in charge of the proper functioning of the daily sleep-wake cycle. All these hormones are substances that increase wakefulness.

The destruction of neurons responsible for producing orexin leads to a severe illness called narcolepsy, which is a serious sleep disorder. Patients suffer from sudden fits of involuntary and extreme sleepiness, irregular nighttime sleep, sleep apnea, various hallucinations, and muscular paralysis called cataplexy. They may suddenly fall into REM asleep while driving and watching television. The muscular paralysis accompanied by REM sleep makes sufferers collapse wherever they may be. They sometimes cannot move and remain motionless, even when they wake up. The fits of sleep strike with or without forewarning and make the need for sleep impossible to fight off. Since frequent uncontrollable collapses may cause injury, narcoleptics know they have to take precautions when they perform daily tasks. Generally appearing in a person’s twenties, the disorder may result from organic factors such as inflammation or a tumor in the brain or other underlying hostile causes.

Narcolepsy is untreatable. It can sever patients from real life and incapacitate them, leaving them unable to perform routine daily tasks. Treatments that are available can only make patients’ lives bearable.

Cataplexy is a condition in which muscles become dysfunctional, speech becomes incomprehensible, and the body collapses due to loss of strength in the neck or knees. Fits may also appear in the form of emotional responses such as excessive laughter, anger, or fear. The duration of cataplexy may last from a few seconds to a few minutes. Patients do not become unconscious during the attack; they just lose control of their physical functions. More often than not, people who have a cataplexy attack in public places seem to be under the influence of alcohol or drugs. They can see and hear others, but they cannot respond.

Sleep paralysis is a temporary state of inability to speak or move during sleep. Although it may look frightening, it is in fact not dangerous. Hypnotic hallucinations, on the other hand, are extremely vivid and frightening dream-like states experienced when falling asleep or waking. An extreme tendency for daytime sleep and hypnotic hallucinations are consequences suffered by people who have not had enough sleep, whereas cataplexy is unique to narcoleptic patients.

Orexins are also responsible for increasing the amount of nutrition a body consumes. This duty is not about meeting the body’s daily diet. Orexins tend to increase appetite, even when the body does not need feeding. They suppress the feeling of satiety, causing the person to continue eating. The willpower should kick in at this point, and the person should use it to stop eating.

The secretion of orexin is influenced by two opposite hormones. The first is leptin, secreted in obese people. Leptin’s duty is to prevent the person from overeating by reducing orexin secretion. The second is ghrelin, a digestive hormone secreted when the stomach is empty. Ghrelin increases orexin secretion, causing an increase in appetite.

It has also been discovered that orexins are connected with smoking and drug addiction. Medicines that reduce orexin secretion are used in addiction treatment. Orexins stimulate the neurons of pleasure in the brain, the reward centers, and impact a person’s happiness or sadness. A reduction in orexin secretion leads to unhappiness and sadness.

References

• Herring W. J. et al. “Orexin receptor antagonists for the treatment of insomnia and potential treatment of other neuropsychiatric indications”, J Sleep Res., 2018; e12782. doi.org/10.1111/jsr.12782.
• Kaushik, M. K. et al. “Continuous intrathecal orexin delivery inhibits cataplexy in a murine model of narcolepsy”, PNAS, June 5, 2018 115 (23) 6046–605.
• Zhou, W. et al. “Activation of orexin system facilitates anesthesia emergence and pain control”, PNAS, November 6, 2018 115 (45) E10740–E10747.

Every essential oil gets its uniqueness not just due to one of its components but because of its delicate and complex admixture. The individual perfume and therapeutic value of each essential oil depends on this balance.

What is aromatherapy?

Aromatherapy is the practice of using essential oils, also known as volatile plant oils, for physical and psychological health. These essential oils and/or essences are concentrated liquids that are extracted from many different types of wild or cultivated plants. Essential oils can be obtained from different parts of the plant, such as the flower, leaves, fruits, bark, roots, and resins. Some examples of essentials oils are Agar oil, highly coveted for its wonderful fragrance, and Geranium oil, used in herbal medicine. As for essences, they can be obtained not only from flowers and resins but also from chemicals such as benzoins, and plants such as gaiacs and pines. Some examples of resins that can be used for their essences are Asafoetida, which is dried latex that certain Ferula plants exude from their tap root, and Myrrh, which comes from thorny plants of the genus Commiphora.

A brief history of aromatherapy

It’s hard to say when people first started using aromatherapy, partly because the practice of using plant-derived ingredients for medicinal (and other) purposes is as old as time. There is evidence that the Chinese may have used aromatherapy several thousands of years ago, with an emphasis on maintaining harmony and equilibrium. Some years after this the Egyptians were able to develop a machine that could distill cedar wood oil. Later on, the Greeks adapted aromatherapy from the Egyptians. “Istenshaque,” a form of aromatherapy, was first practiced in the Greek system of medicine by Hippocrates (460-370 BC). In the 11^th century, the renowned Avicenna developed a coiled cooling pipe that made the essential oil distillation process much faster. The term “aromatherapy” was eventually coined by the French chemist and scholar Dr. Rene Maurice Gattefoss’e (1881-1950) in 1930 and thereafter practiced as a medical science for the treatment of various diseases.

What are essential oils composed of?

From a chemical analysis standpoint and by chromatography it is evident that essential oils are not single entities but can instead be classified as compounds. Additionally, essential oils are volatile in steam, which means they will turn into a gas in the presence of steam. They differ entirely in both chemical and physical properties from fixed oils, which are also known as non-volatile oils. Animal or vegetable oils are very common types of fixed oils. Essential oils consist of many organic constituents which unite in a delicate and complex balance to produce a wide range of therapeutic and olfactory qualities. For example, the oil of the eucalyptus leaf contains no less than 250 different constituents. In one study, researchers were able to identify 40 different compounds in tea tree oil using chromatography methods (Journal of Agriculture and Food Chemistry). Every essential oil gets its uniqueness not just due to one of its components but because of its delicate and complex admixture. The individual perfume and therapeutic value of each essential oil depends on this balance.

Scope & methods

• Olfaction (shamoom): Aromatic medicines either in dried or liquid forms are kept in a vessel and the fumes are inhaled. Rose oil is often used in this manner.
• Inhalation (lakhlakha): Aromatic medicines or pungent medicines either dried or liquid forms are kept in a wide mouthed bottle and then inhaled. With this method the vapors of the medicines not only reach up to the nose but can reach down in to the respiratory passage as well. Camphor is a common choice for inhalation therapy.
• Massage (dalak): Some treatments involve massaging the oil into the skin directly, and can be one of the more effective treatment methods.
• Poultices: Essential oils used in poultices bring out impurities of the skin. These treatments sooth irritation and relieve congestion and pain. Most frequently, poultices are made up of linseed (Alsi) or mustard. These are particularly useful for chest complaints and skin diseases.
• Compresses: Used externally, particularly on eyes. They can be either hot or cold depending on the effect required.

Base oils and carrier oils

Most essential oils are not used in their pure, undiluted sate. Rather, they are mixed into a fixed plant oil base, like almond, soya, or wheat germ. These base or carrier oils act as balancing and stabilizing agents. They are typically pure, have little to no smell, and are easy for essential oils to dissolve in. The ratio of essential oils to base oils differs for each oil. For example, 2 to 3 drops of essential oil to 5 ml of base oil can be used for the body, and 1 drop essential oil to 5 ml base oil can be used for the face.

Some commonly used oils

• Almond oil: Oil extracted from bitter and sweet almond.
  Constituents: Olein is the chief constituent. Other constituents are glyceride and linoleic acid.
  Action: Skin softening agent, lubricant, nourishing and revitalizing.
  Uses: Wonderful for dry, wrinkled hands. Very beneficial for eczema and skin irritation of any kind.
• Castor oil:
  Constituents: Major constituents are palmatic, fatty acids, ricinoleic acid and glycerine.
  Uses: as soothing agent for skin rashes, in embalming, eczema, dryness of the skin.
• Soya oil:
  Constituents: Oleic, linoleic, stearic and palmitic acid.
  Action: Lowers cholesterol levels.
  Uses: To be taken every day in salad dressing or with rice dishes.
• Sage leaf (Salvia officinalis)
  Action: Antiseptic, astringent.
  Uses: Mouth washes and gargle, Alzheimer’s disease, memory loss.
• Thyme & thyme oil (Thymus vulgaris)
  Action: Antiseptic, anti-tussive, expectorant, spasmolytic.
  Uses: Cough cold, spasmodic pain.
• Lavender oil (Lavendula angustifolia)
  Action: Masks disagreeable odors, heals skin burn and acts as relaxant in premenstrual tension.
  Uses: In ointment, rheumatic pain.
• Aniseed (Pimpinella anisum)
  Action: Carminative, appetizer, hepto-tonic, stomachic, diuretic, emmenogogue, galactogogue, analgesic.
  Uses: flatulence, loss of appetite, liver disorders, indigestion, renal disorders, to stimulate lactation, for pain.
• Fennel (Foeniculum vulgare)
  Action: Carminative, stomachic, diuretic, emmenogogue & galactogogue and vermicide.
  Uses: flatulence, loss of appetite, indigestion, renal disorders, to stimulate lactation and worm infestation.
• Cumin (Cumin cyminum)
  Action: General tonic, digestive, antiseptic, bactericide, carminative, detergent (Jaali)
  Uses:Indigestion, loss of appetite, infections, flatulence, skin disorders.
• Cinnamon oil (Cinnamomum zeylanicum)
  Action: Rubefacient, carminative, powerful germicide, anti-rheumatic, digestive, analgesic, detergent.
  Uses: Skin disorders, flatulence, infection, arthritis and indigestion.
• Camphor (Cinnamomum camphora)
  Action: externally: rubefacient, internally-mild antiseptic, carminative, antipyretic.
  Uses: skin disorders, infections, flatulence and fever.
• Caraway (Carum carvi)
  Action: Carminative, antispasmodic, galactogogauge and emmenogogue.
  Uses: Flatulance, colic, stimulate lactation and dysmenorrhea.
• Myrrh (Commiphora)
  Action: Antiseptic, antibiotic, stomachic, emmenogogue, diuretic, anti-inflammatory, wound healing properties.
  Uses: as an essence and in perfumes, mouth wash, in anti-ulcer treatment and is cytoprotective.
• Clove oil (Eugenia caryophyllus)
  Action: Stimulant, antiseptic, stomachic, expectorant, sedative, carminative, antispasmodic, digestive.
  Uses: Mouth and tooth infection, flatulence, rheumatic pain, bronchitis, cold.
• Eucalyptus oil (Eucalyptus globus)
  Action: Decongestant.
  Uses: Internally: Mixtures, inhalations, lozenges. Externally: In ointments and liniments.
• Chamomile (Matricaria chamomilla)
  Action: Antiseptic, anxiolytic, digestive, disinfectant, carminative antipyretic.
  Uses: Insomnia, headache, migraine, facial neuralgia, sinusitis, dermatitis, acne, eczema, abscesses, boils, amenorrhea, pre-menstrual tension, cystitis, colic, loss of appetite.
• Sandal wood (Santalum album)
  Action: Calming action on dry skin, aphrodisiac.
  Uses: For dry and chapped skin.
• Rose oil (Rosa domascena)
  Action: Cardio tonic, resolvent, anti-inflammatory.
  Uses: In perfumery, palpitation, inflammation.

Precautions while using essential oils

Although essential oils are useful for treating a number of ailments you should still take the necessary precautions before using them. For example, you should always perform a skin test before using an essential oil, since everyone is unique and reacts differently to different oils. Body size, age, and sex also makes a difference. As for storage, essential oils should always be stored in dark glass bottles away from sunlight.

In our era that is characterized by stressful environments and ever-changing life styles, essential oil aromatherapy offers an optimal answer to the emerging health burden of degenerative diseases. It not only offers therapeutic but also preventative and restorative health benefits, without most of the side effects of modern treatment schedules. Hence aromatherapy with its wide scope and application potential offers a therapeutic solution for not only diseased body systems but also soothes the soul and the spirit, thereby taking care of the stress component that is prominent in many illnesses.