VIDEO: The Spiritual Practice of Walking, Standing, Sitting and Lying Down with Cain Carroll

Cain Carroll, author of The Four Dignities, briefly talks about the power of Embodied Presence and the significance of approaching walking, standing, sitting and lying down as four interrelated methods of spiritual cultivation:

The Four Dignities

“Cain Carroll has produced a must-have book that is essential reading for any self-respecting person on the path of self-cultivation. A wonderful collection of wisdom from diverse traditions that serves to illuminate the simple universal truths at their heart. This book needs to be with you standing, walking, sitting or lying down.

Gordon Faulkner, Principal Instructor, Chanquanshu School of Daoist Arts and author of Managing Stress with Qigong

 

Singing Dragon attends the annual British Acupuncture Council conference

The annual British Acupuncture Council conference, this year held for the first time in Daventry in Northamptonshire, took place on 26-28 September and was a great success.

Franglen, NoraEckman, Peter (photo by Marina Chentsova Eckman)This was my first trip to the conference representing Singing Dragon as Senior Commissioning Editor and I was thrilled with our strong presence at the conference and to witness the real buzz around our books, particularly those authored by conference speakers. Our authors Peter Eckman and Nora Franglen spoke at the conference; Nora delivering the Keynote lecture on Saturday and Peter delivering a two-part lecture on ‘Resonance and spirit’. This was Peter’s first visit to the UK since 1997 so it was a privilege to hear him speak and the British Acupuncture Council were delighted to welcome him to conference.

Kevin Durjan, Conference Manager, said last year that he was trying to bring back the spiritual side of acupuncture to the BAcC and this was clearly evident in the choice of the theme of ‘Shen‘ for this year’s conference. The lectures, sessions and workshops ranged from very practical sessions with skills which practitioners could immediately take back to their practice (Andy Harrop’s wonderful two-part ‘The treatment of scars using Japanese acupuncture’ is a prime example) to excellent insights into classical theory relating to spirit (Peter Eckman’s talks, and those of Elisabeth Rochat de la Vallee).

Buck, CharlesBuck_Acupuncture-and_978-1-84819-159-4_colourjpg-webSinging Dragon’s expansive book list was commented on by many visiting the stand and we sold many books, particularly Peter Eckman’s The Compleat Acupuncturist, Nora Franglen’s series on Five Element Acupuncture, and of course Charles Buck’s new book Acupuncture and Chinese Medicine. Singing Dragon sponsored the wine reception on Saturday evening and we had a fantastic book launch of Charles Buck’s book. Charles and I enjoyed introducing the book to all those assembled in the evening sunshine and he then signed copies afterwards. The book is an accessible and engaging journey through the history of Chinese medicine that explains how modern practice has evolved and, importantly, reminds us that it will continue to evolve and adapt to modern circumstances.

As Charles says in his introduction, ‘We will see that classical Chinese medicine is really not a single tradition but the constant reinterpretation and adjustment of classical doctrine to meet the changing clinical challenges of different times, and yet supported by the structure that the ancient truisms gave‘.

By Claire Wilson, Senior Commissioning Editor for Singing Dragon

Master Zhongxian Wu provides an introduction into the history of the Dai Family Heart Mind Six Unions Martial Arts

Wu_XinYi-WuXing-He_978-1-84819-224-9_colourjpg-printIn this article for Tai Chi Chuan and Oriental Arts magazine, Master Zhongxian Wu provides an introduction to the Dai Family Internal Martial Arts by deconstructing the components of its traditional Chinese name and how each affects the spiritual practice.

He explains the traditional Chinese meaning of each component and how it effects the spiritual practice.

Read the article…

Master Zhongxian Wu’s DVDs ‘XinYi WuXing’ and ‘XinYi BaGua’ are available from the Singing Dragon website.

An Introduction to the Bowen Technique – extract from Using the Bowen Technique to Address Complex and Common Conditions

Wilks-Knight_Using-the-Bowen_978-1-84819-167-9_colourjpg-printIn this extract, John Wilks and Isobel Knight provide an introduction into the history and general usage of The Bowen Technique using a very unusual metaphor.

Read the extract…

Using the Bowen Technique to Address Complex and Common Conditions is available from the Singing Dragon website.

Singing Dragon New and Bestselling titles Autumn-Winter 2014 and 2015

This fully interactive brochure has all of the new Singing Dragon titles for the Autumn and Winter of 2014 as well upcoming titles for 2015. In here you will find books on Chinese medicine, complementary therapies, martial arts, nutrition, yoga, ayurveda, qigong, Daoism, aromatherapy, and many more alternative therapies and ancient wisdom traditions.


Click on the covers or titles to be taken to the book’s page on the Singing Dragon website. If you would like to request hard copies please email hello@intl.singingdragon.com with your details and the number of copies you would like.

The Practice of Sitting and Forgetting

Cherng-Schwair_Daoist-Meditati_978-1-84819-211-9_colourjpg-webDiscourse on Sitting and Forgetting is an 8th century classic text on meditation by Si Ma Cheng Zhen, in his translation Wu Jyh Cherng deciphers the complex Chinese metaphors to make a practical guide  for those looking to deepen their meditation practice. In this extract Cherng looks at what is really meant by “sitting and forgetting” as a definition for meditation.

Zhuāng Zǐ said: ‘Relax one’s body and abandon one’s perspicacity; eliminate one’s norms and let go of one’s intelligence, uniting oneself to the Great Opening. This is called the practice of Sitting and Forgetting.’

Relaxing the body and eliminating the norms is sitting naturally to meditate, without being concerned about norms regarding elegance; abandoning one’s perspicacity and letting go of one’s intelligence is removing oneself from active thoughts during meditation; and the Great Opening is the doorway which is revealed within meditation and which gives access to the Emptiness.

The practitioner should use the time devoted to meditation to relax, rest and recharge his energy. In the period preceding the practice, he relaxes the body and mind and begins the process of systematic forgetting, until forgetting himself. He abandons logical and imaginative reasonings, all memories and wanderings of the mind, worries and frustrations. In this state, he shall be resting as if on holiday, in his room. As all activities are suspended, he also frees himself of the limitations imposed by the norms and constant demands on the use of his intelligence. During meditation he need only give himself up to the naturalness, to be at one with the Great Opening.

Living peacefully in society is based on the use of intelligence, on the norms of a good education and ethical principles of behaviour. A norm is a precept, a standard established as a base for the practice of an action, and intelligence has the meaning of elaborate, intentional thoughts in chains. But, upon meditating, the norms should be eliminated and the use of intelligence removed. While one’s everyday life is conditioned by norms and by the use of intelligence, one needs to reserve the moment of meditation for resting from the rules and from the need to be constantly rationalizing.

When preparing to meditate, the practitioner forgets appearances. He is not worried about his hair, whether it’s nice and tidy or not, or about his beard, whether it’s trimmed or in need of a shave. He is not worried about the spot on his face, or about how his clothes look: whether they are fashionable, attractive or ugly – he is only concerned about the comfort that the clothes need to provide. At that point, he puts himself at ease and gradually ceases to fulfil the norms, in order to fulfil the demands of his body, while seeking the position he considers comfortable, until he attains a state of tranquillity and enters meditation, at which time all the rules and the use of intelligence are forgotten. When alone in the room, with the door closed, sat comfortably to begin the meditation, the practitioner need not follow norms, nor activate his intelligence. Here there is no dispute or discussion; there are no challenges to be answered. Therefore, there is no need to prepare for clashes. The person only needs, at this moment, to let go of rationality and relax the body and mind so as to enter meditation.

If the practitioner is dedicated and disciplined, he will advance, until reaching the state of Primordial Chaos and feel as if a door has opened within him, through which he shall pass to enter the Emptiness. This is the Great Opening, the apex of the Daoist Spiritual Path: the consciousness expands to the infinite, all limits are broken, norms and logical reasonings cease to exist as impositions and all forms, images and languages are forgotten. But the creative potential remains present because the practitioner has not ceased to be conscious, he has simply become serene. And what was manifest has been transformed into potential.

 

Wu Jyh Cherng (1958-2004), was a Taoist High Priest and Master of Meditation, Rites and Ceremonies. He was ordained as a priest by the World Central Committee of Taoism based in Taiwan and in 1991 he founded the Taoist Society of Brazil. Master Cherng spread the Taoist doctrine of the Orthodox Unitary Order and passed on his knowledge of this Tradition to his disciples and followers.

Earth element activities for children – by Karin Kalbantner-Wernicke and Bettye Jo Wray-Fears

Welcome back to the monthly series of stimulating Five Element activities that can support development of children in all ages!   If this is your first time reading our blog, you can go back to our first entry in May to view the WOOD Element activities.  All of the blogs can be downloaded in a pdf format by clicking on the link at the end of this article so that you can enjoy making your own notebook of Five Element exercises for each month and season of the year. September---Earth-image-webAs the earth moves from summer into the fall, we might notice an unusual phenomena happening that sometimes looks like the earth can’t quite make up its mind what season to express.  If you live close to farm land it is the most apparent.  Bright yellow fields of winter wheat are in blossom looking like spring, some days have hot burning hours of sunshine feeling like the remnants of summer, or wisps of cool breezes descending with patches of trees starting to change to the autumn colors, and even sudden cold rainy days or nights that make one shudder at the memory of winter on their skin.  The transition from summer to fall is the most apparent transition time where all the seasons are expressed at one time, giving rise to the Element Earth.  In the cycle of the 5 Elements, this is where Earth Element exists, but truly this auspicious 5th Element represents the transitional time in between all the phases of life and seasons.

Earth herself is the ground that all the seasons cycle through.  It is the Earth that we lay down to rest on every night, and the ground we stand on when we awake.  Food, air, water, shelter, and everything that sustains life and gives it the nourishment and support to live and die, comes from the Earth.  We can experience this in the way we feel at home in our bodies, thoughts, ideas, and personal expressions of caring for others and ourselves.  Children who love to nurture other, pets, and gardens, and love to sing and dance content in themselves are expressing the innate nature of the Earth Element.  And those children that we see looking lost, not knowing what to do, needing to follow others or climb continually into the teachers lap, are often expressing the need for Earth Element to be supported and guided to find its own ground and center of balance to interact with the world.

The following exercises can be used with a family, classroom, or a group of children to experience qualities of Earth Element.    Remember, it takes patience to allow transitions to happen, and self nurturing to find one’s center and balance.  Both are developed expressions of Earth Element.  Allow the children to experience whatever arises in the exercises with support, acceptance, and safe boundaries, so that all five of the Elements are given room to grow.

Gardening

You will need little flower pots or recycled yoghurt cups, soil, and different kinds of seeds. Fill the soil in the little pots, make a little hole to put the seeds in and then cover with the extra soil.  Spray a little bit of water every day over the planted seeds, and watch for changes to happen.

Choose seeds that grow fast, like water cress, or sunflower seeds.  If you use water cress it is a great treat on bread and butter after they have sprouted.  Cress is also possible to grow on a piece of wet paper towels, but playing with the soil can give a little more of the feeling of the Earth Element for the children.

The idea for this exercise is to see the whole cycle of growth, like all the seasons, and to use what you care for, like the harvest of fall.

Balancing on Stilts

You need 2 big empty cans that are the same size, i.e., from coffee or soup; a piece of clothesline, and something to make round holes in the cans.

Use the bottom of the can that is still covered for the standing surface or top of the stilt.  Have an adult make two holes on the walls/sides of the cans, 2 cm under the bottom of the can (the surface of the stilt). The holes should be level and on opposite sides of the can.

Now pull the clothesline through each hole. When a child stands on the cans, the line should be long enough to make a loop that comes together to tie at the level of the hips for the child to hold onto.  Now you can walk on your stilts. Of course you use your stilts only outside. Have a lot of fun with it!

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Click this link to download this article.

For more information about the Five Elements and the way they can support child development, check out Children at Their Best: Understanding and Using the Five Elements to Develop Children’s Full Potential for Parents, Teachers, and Therapists published by Singing Dragon.

NEXT: Autumn Metal Element activities – fun with sizes and the cotton ball challenge!

 

The right path in acupuncture needling: putting your soul in it – by Ioannis Solos

Solos - Hua TuoWhen you look through paintings of ancient acupuncturists, you can’t help noticing that most of them hold long walking sticks or calligraphy brushes, swords, or bottle gourds. Of course, these “objects” were included in the paintings for a special reason. The pole, the sword and the calligraphy brush share many common core theories, but ultimately these instruments are intended to become extensions of the hands, and connect with the inside, or as the Chinese say: 内外合一 (the internal and the external become as one). Only then, the energies can flow unobstructed and the Intention (意) can reach the tip of the instrument, like is demanded in the calligraphy or martial theory. The bottle gourds often represent the “dantian”. The ancient acupuncturists would often hang bottle gourds at the door of their clinics, as a sign that they are medical specialists and have entered the gate of the Tao.

Most specifically for the pole, in basic Yiquan training, one first should pay attention in holding the body of the stick firmly, always looking at its tip, while seeking the forces in the six directions (up-down, left-right, back and front). At this stage these rules would ensure the establishment of a correct frame and the ability to exert whole body power towards one point, which is the tip of the pole (点) where the intention and spirit should always project towards.

Although the acupuncture needle is a much smaller instrument however, similar rules apply. For example, in the Neijing we learn that:

The Tao of grasping the needle requires holding it firmly, like it is a precious treasure. Insert [the needle] with the finger straight [perpendicular], and not angling towards either the left or right. The spirit is at the tip of the needle. Focus on the patient. Be careful to avoid blood vessels, and then needling will bring no harm. (Ling Shu—Jiu Zhen Shi Er Yuan)

Traditionally, acupuncture training was inseparably connected to the training of spirit (shen 神) and intention (yi  – 意). This was accomplished through rigorous Neigong training. It is not by accident that besides the Imperial Palaces and the cities, traditional medicine often flourished around Taoist and Buddhist centers, where people trained martial arts and required realistic tuina, traumatology and acupuncture skills. Taoist and Buddhist Doctors were able to make martial and medical connections early on and strongly enhance the efficacy of their treatment, eventually reaching high levels of mastery. The ability to develop good body frame (in agreement with the internal and external harmonies), concentrate the spirit, train the mind and intention, were also vital for acupuncture, and could strongly influence the outcome of the treatment:

A continuous failure to induce curative effect is due to the acupuncturist’s inability to concentrate his spirit essence. When one pays no attention to the mind and intention, his internal and external [harmonies] will be in disagreement, and this will give rise to doubt and may lead to danger. (Su Wen— Zheng Si Shi Lun)

The [correct] method for using the needle demands to [completely] understand the physical form and qi, and their position. Left and right, upper and lower, yin and yang, exterior and interior, and whether [the amount] of qi and blood is sufficient or scanty, [or] if the movement [of qi] obeys or counters [the normal flow]. [If one completely] understands whether the [qi movement] obeys or counters [the normal flow] then they can establish how to best offer treatment. Examine the roots and branches, check about cold and heat (i.e. chills and fever), derive the location of the evil, and acupuncture needling will not cause any harm. (Ling Shu—Guang Neng)

Acupuncturists who have practiced Yiquan, can often use their understanding of the art to direct the intention-yi (意) towards the tip of the needle, and strongly influence the movement of qi.

Zhan Zhuang is the most direct way to reach such a goal because it’s simple, flexible and literally to the point. Connecting the inner with the outer, consciously controlling your every movement and progressing in your training daily will enable you to reach beyond and above all written instruction. You learn in the void, and that’s where the best things come from. But after reaching that point, that’s when you become your own teacher, or a “universal teacher” as is described in the martial classics, and then everything is possible.

The true qi follows tranquility and nihility (i.e. the void). If the essence and the spirit are guarded internally, how can illness develop? (Su Wen—Shang Gu Tian Zhen Lun)

Because of the way standard TCM is practiced these days, this training is something that many seem to neglect. I hope that through my latest book, western acupuncturists have a rare chance to develop this understanding, and refine their practice towards eventually reaching higher levels of mastery.

Ioannis Solos studied Traditional Chinese Medicine at Middlesex University and the Beijing University of Chinese Medicine. He enjoys researching, teaching, practicing and critically interpreting the ancient philosophy and culture of China, internal martial arts, health preservation practices, classic medical texts and lesser-known Chinese esoteric traditions. He is the author of Developing Internal Energy for Effective Acupuncture Practice and Gold Mirrors and Tongue Reflections, both published by Singing Dragon. 

An interview with Jennifer Peace Rhind on combating stress with aromatherapy

In this interview, Jennifer Peace Rhind, author of ‘Listening to Scent‘, ‘Essential Oils‘, ‘Fragrance and Wellbeing‘, and ‘A Sensory Journey‘, discusses the power and use of essential oils. An interesting read for both aromatherapists and anyone interested in aromatherapy and scent.

More information on any of Jennifer’s books can be found on the Singing Dragon website.

Why is scent so effective for changing our mood? What is the relation between scent and the brain? Why do essential oils particularly have such an influence on our brain and emotions?

Jennifer Peace Rhind

Historically, the use of scent to elicit specific responses is integral to many cultures and life practices; and this is also central to contemporary aromatherapy practices. Odours must be able to evaporate – or exist in vapour form. Once in the atmosphere, odorous molecules are detected by our olfactory organ, thin membranes covered in tiny olfactory hairs, which lie at either side of the bony part of the nasal septum. This extends to the olfactory bulb, the olfactory nerve and the olfactory pathway, which transmits these olfactory signals to the brain. Olfactory neurons project to the limbic system, which is associated with emotions, memories, motivations and pleasure, but where there is no conscious control. However, the neurons also project to the thalamus where sensory integration occurs, the hypothalamus , which monitors and maintains bodily functions; the amygdala, the seat of basic emotion; the hippocampus which is associated with memory; and to the frontal cortex, where recognition of the odour occurs. The frontal cortex is concerned with organising and planning, and the executive, logical and social decisions are made at the prefrontal cortex. When you consider the olfactory connections with these areas, it is unsurprising that scents have such a profound influence on us. Studies have shown that odours can have their effects via several mechanisms – their molecules can act directly and have a pharmacological effect, for example the sedating effect of lavender. However, because we usually experience odours in life situations, smells and memories become inextricably linked, so each smell carries an emotional memory – which can lead to physiological changes, and can influence our conscious responses and behaviour. Additionally, our state of pleasure or displeasure on experiencing an odour will affect our reactions – and this type of response can be influenced by our cultural experiences and learned behaviour. Our expectations can also influence the outcome of exposure to odours – if we believe that rosemary will enhance our memory, then it probably will! The placebo mechanism is present in aromatherapy too!

What traditional use of oils for relaxation do we know about? i.e. I read flower remedies were used by the Aborigines for thousands of years for relaxation?

There are numerous examples, across cultures and ages – and far too many to mention here! One of the earliest examples can be seen in murals in northern Sahara, dating back to 5000BCE, depicting women wearing garlands of flowers.

In ancient Egypt, the scent of the blue lotus was used for its narcotic effects, and to induce an altered state of consciousness at ceremonies and feasts. The ancient Minoans of Crete used lilies, roses and saffron for relaxation, pleasure and healing. The rose and its scent was loved by many peoples across the ages – Cleopatra famously used it in her seduction of Mark Antony; in the Roman Empire there was a feast (Rosalia) to celebrate the flower and its fragrance; and to the Sufis, the rose symbolised spiritual attainment; meditation in rose gardens was practiced. Josephine, the consort of Napoleon Bonaparte was well known for her love of roses and their scent, but she also popularised patchouli – imported with her Kashmir shawls, where the dried leaves repelled insects.

Garlands of scented flowers, such as jasmine and champaca, as well as aromatic oils have been used in India for thousands of years – for relaxation, wellbeing and healing. In Ayurveda, the beautiful scented frangipani flowers (Plumeria species) are used to calm fear and anxiety, and to treat tremors and insomnia. Sandalwood is used in Ayurveda and Tibetan medicine – to lighten and cool the mind, aid concentration, and reduce anxiety and alleviate insomnia. Vetiver was and is used to cool the mind and improve concentration. It is really interesting to see just how many of these aromatics remain important in contemporary aromatherapy. I love the way that aromatics can connect us with the past – times may have changed, but scents are constant!

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You’re a qualified aromatherapist and you practised as a therapist for 13 years – did a lot of your clients come to see you for help with stress? Is this an increasing problem?

It would be reasonable to say that the vast majority of my clients were stressed – and it manifested in many ways. Some were more aware of the debilitating effects of chronic stress than others, and some sought help when dealing with the immediate effects of personal trauma. For example, I saw many individuals in professions that are considered to be stressful, but there were also many individuals who were in difficult personal relationships, carers, the bereaved, abused, or traumatised in many other ways. I was in professional practice from the late 1980’s until the late 1990’s, and until recently I mentored student aromatherapists undertaking supervised clinical practice. I cannot say for sure that stress is an increasing problem, but stress and mental health awareness has certainly increased since the 1980’s.

We tend to think of popular oils like chamomile and lavender for relaxation – are there any types of oils that are less publicised that people should try? (but still need to stick to H&B sold ones) frankincense, sandalwood?

For relaxation purposes, there is a very wide selection of essential oils and absolutes to choose from – and you should really trust your nose and instincts. If you are strongly attracted to a scent, then that is most likely the best one for you at that moment in time! Some suggestions are sandalwood, which is often used to instil a calm state of mind, focus and clarity, and also to aid meditation, or  ylang ylang ‘extra’ which is relaxing, and can free inhibitions and ‘stuck’ emotions – it can even induce a state of euphoria. Clary sage, with its distinctive herbal scent, can have pronounced relaxing effects, and like ylang ylang it is regarded as a euphoric oil – and it certainly merits further investigation regarding its antidepressant potential. All of the citrus peel oils are useful for lifting the spirits while eliciting calmness, as well as the better known sweet orange, mandarin, lemon, lime and grapefruit you might like to try yuzu, combava peel or cedrat. Studies have revealed that bergamot is very useful for alleviating depression and stress, and that sweet orange has ‘acute’

anxiolytic (anxiety relieving) activity. Coriander seed oil is another useful oil for anxiety relief, but in this case we also witness memory-enhancing potential. Some scents such as jasmine are stimulating, but can also be used very successfully for relaxation purposes – they can enhance focus and coordination, while improving mood and self-esteem. Rose is a harmonising scent – comforting and relaxing, but not sedating as lavender and chamomile.

Can oils be mixed together to make your own stress-busting scent?

‘Yes, and the creative aspect of this is therapeutic in its own right, because as we focus on our sense of smell, other distractions are put aside! It is best to build your scent around one oil that you are drawn to, and complement different facets of its fragrance with other oils. For example, the sweetness and softness of rose is e

nhanced by sandalwood. Experimenting is all part of learning what works for you. However, you might like to  try bergamot, ylang ylang and lavender – research revealed that this combination reduced physiological responses to stress (such as serum cortisone levels and blood pressure) in patients with essential hypertension.

 

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What’s the best way to use oils to beat stress?

Evaporating them in your personal space, inhaling them from an ‘aroma-stick’ or a blotter (an absorbent card) , using them in the shower or bath, and certainly in aromatherapy massage.

Does it depend on the oil as to how it’s best applied?  i.e. carrier oil and burner, but which other methods are effective – spritzing some on your pressure points – are there particular points that are good – i.e. the area between your eyebrows as in Ayurveda – ‘the place of stillness’? Massaging some on yourself?  

Some essential oils are skin irritants and sensitisers. You might find that, for example, black pepper, ginger, cinnamon or clove would cause skin and mucous membrane irritation in your bath or shower, and even evaporating large amounts potentially could cause irritation to the eyes and sinuses and airways. All essential oils and absolutes, and most importantly the irritant oils, must be diluted in a vegetable oil carrier if they are going to be applied to the skin. For personal use, make sure that you read any safety information from a reputable aromatherapy text or your supplier before using them.

Although a professional massage is recommended, it is certainly possible to prepare your own massage oil, or use a commercially prepared product for self-massage. Self-administered massage is really limited to the abdomen (always clockwise, sweeting strokes), arms and hands, and face. There are a few acupressure points that you can use during facial massage, by pressing firmly and releasing pressure, rhythmically, for a few moments. These include the points on the midline at the hairline and between your eyebrows, the outer points of your eyebrows, and on the upper and lower parts of your cheekbones. Several studies have suggested that the use of essential oils can enhance the effects of other practices, including massage of many types (e.g. therapeutic and remedial, acupressure). For example, aromatherapy massage can stimulate the immune system in comparison with massage alone, and the use of lavender oil in ‘shirodhara’ (where sesame oil is dripped over the ‘third eye’) enhances the state of altered consciousness which this practice produces.

Which everyday smells should we be more aware of that can help us beat stress i.e. freshly cut grass, flowers, bakes bread – should we take more time to stop and be more mindful of aromas? Do you think this is key to putting us in relaxation mode, to bringing more relaxation into our days – are we effectively shutting out senses down in 21st century living because we’re so busy mindlessly rushing through life?

It is my belief that engaging with scents in the natural world is a profoundly enjoyable and healing experience, and possibly essential for optimum health. The Japanese practice of Shinrin-Yoku, which translates as ‘taking in the forest atmosphere’ , or ‘forest bathing’, has many health-enhancing benefits, not least in stress reduction and alleviation of depression. Research at the Duftgarten (fragrant garden) at the University of Natural Resources and Applied Life Sciences in Vienna has shown that the scents of blooming plants increased calmness and alertness, even at night when the visual impact was reduced. Yes, we should certainly make the time to experience the wonderful fragrances that surround us – there is little doubt that this practice improves our wellbeing! Try smelling fresh culinary herbs in the garden or at a plant nursery, or the amazing scents of dried herbs and spices as you are cooking. When you smell essential oils and absolutes – do so with awareness and enquiry. You might even like to meditate on scent. All of these activities can awaken the senses, aid alertness, or stabilise, enhance or modify our moods, decrease anxiety and tension, or evoke memories.

Are there any new developments in aromatherapy? What will it look like i n the future? More advanced make up, new types of oils?

We are seeing better ways to deliver aromas, such as ‘aromasticks’, and also some ‘patches’ designed to deliver essential oils through the skin. In the short history of modern aromatherapy, the profession has come a long way – despite criticism from orthodox health care practitioners and some members of the scientific and academic communities. However, it is perceived in many ways – from a luxurious pampering treat to a quasi-medical treatment, and aromatherapy practitioners are found in expensive spas and salons, complementary healthcare clinics, and as volunteers in for example care homes and hospices. Aromatherapy might be seen as the preserve of those who can afford to pay, and paradoxically of such little value that health services will not pay for it! I do not know what will happen in the future – that is probably in the hands of the educators, the practitioners and those who make the rules about the profession and the use of essential oils and other plant aromatics! I believe that important factors in its future are the willingness to build on the evidence base, maintain a fundamentally holistic approach, and embrace the diversity of practices. We need to remember that aromatherapy is a unique healing modality – the only one that is based on the therapeutic use of aromatic oils and the sense of smell.There are many ‘new’ essential oils coming on the market – some have been well-researched researched, others less so – and they will without doubt find  their niche in aromatherapy and phytocosmetology. Some examples are Fragonia, Perilla (shiso mint), and Anthopogon (rhododendron); and there are many beautiful variants of old favourites such as rose becoming more readily available.’need to remember that aromatherapy is a unique healing modality – the only one that is based on the therapeutic use of aromatic oils and the sense of smell.

More information on any of Jennifer Peace Rhind’s books can be found on the Singing Dragon website.

A shorter version of this interview was published in ‘Healthy’ magazine 2014.