Essential Oils And The Divine Feminine
Copyright 2017 by Joseph Ben Hil-Meyer Research, Inc.
By Bruce Berkowsky, N.M.D., M.H., H.M.C.
Special Note: Learn more about
October 2015 Webinar Course
Stars - Maxfield Parrish (1926)
life features an ongoing degenerative process, whose impact on a soul level is
comparable to the destructive effect climate change exerts upon our planet.
This degenerative process is fueled by the disappearing influence of the Divine
Feminine. In fact, climate change and the disappearing influence of the Diving
Feminine intersect at the point of man's heedless destruction of the natural
world. As the natural world recedes, so does the Divine Feminine which
In this reference, Thomas
Traherne, the 17th century English poet and theologian, wrote: "You
never enjoy the world aright until the sea itself floweth in your veins, till
you are clothed with the heavens and crowned with the stars."
However, the human race has largely
forsaken its connection with nature. Ralph Waldo Emerson, one of the most famous
nature mystic poets, declares: "Man is a dwarf of himself, for he was
once filled with the spirit of nature but shrank from what he was and could
The 19th century German philosopher G.W.F. Hegel observed:
"Beauty is merely the spiritual making itself known to the senses." The beauty of
the natural world is one of the means by which the higher world reveals its character.
In turn, when we get these glimpses we are able to strip away some of the veils of the
world of becoming that separate us from the inner spiritual aspect of
our souls and communion with the world of being: divine reality.
As essential oils are unusually rich carriers of the Divine Feminine, they
represent an invaluable source of support for the inner spiritual self and
sustenance for its inherent impulse toward actualization in an increasingly
Contrasting Being and Becoming
We can view the human soul as being operative in two worlds: the world of becoming
(the physical world of the senses) and the world of being (the transcendent world of spirit).
in comparing the spirit and material realms, wrote:"We must make a distinction
between the great forms
of being and ask: 'What is that which Is and has no becoming and what is that
which is always becoming and never is?'" In other words, while the being
associated with spirit is
eternal and unchanging, the being associated with modern human existence is
characterized by perpetual striving toward becoming something better than one
is at the moment.
in this world of becoming is always in a state of flux. The ancient Greek
philosopher Heraclitus wrote: "Everything
happens through strife. Reality is a condition of unrest." Full presence of being entails
not only more spiritually informed navigation through the flux of our daily
lives, but also the ongoing engagement of the inner spiritual self's capacity
to know and interact with the spiritual world.
Buddhist teacher Adyashanti writes in The
Impact of Awakening: "You have to become more interested in the silent
background [i.e., the higher Self] than in the foreground, the
phenomena. Most people are focused on the foreground, but the Self is
discovered in the background from which the phenomena spring and the ground in
which this display of phenomena is happening. When you rest as this background,
you can taste your Self."
course it is crucial to develop communion with both the living reality of the
universe, the natural world, or world of becoming, from which our own physical
existence arises as well as from the world of being: the divine ground of
spiritual being that is the invisible underlying milieu of living reality.
Spiritual PhytoEssencing, the blender is taught to practice at the junction
point of these two stages of reality: the world of the senses and the spiritual
world. You cannot begin to understand the inner nature of the oils without
union with the natural world. When we live in harmony with the rhythms of the
natural universe, we can begin to perceive the beauty of the oils. However,
this perception of beauty must not only please the senses but also act as
gateway to developing relation with the spirit within the oils.
beauty of an oil's scent represents the tangible expression of its
inspiritment. The French spiritual teacher and philosopher Jean Klein once
noted that words which emanate from heart wisdom are
"saturated with the perfume of the Source from which they come." Clearly,
this description may be even more relevant when ascribed to essential oils.
who move forward with full presence of being come to see that life is nourished
from within as well as elaborated from without. Ideally, successful existence
proceeds from effective navigation of one's physical milieu under the guidance
of the higher world.
basic conflict of all those who are spiritually conscious is the simultaneous yearning for
higher light and attachment to that which is shadows that light. In other words, the fundamental
dilemma is the need to resolve the paradox of being and becoming.
The Dominance of Thought over Feeling
intelligence has been programmed to be specialized for survival in the material
world – the world of becoming – so we come to view this to exclusively be the
"real world." Accordingly, thought consciousness becomes the dominant window of
knowing. Psychoanalyst Eligio Stephen Gallegos, Ph.D. in Animals of the Four Windows
observes: "Thinking creates constructs that are good at
maintaining rigid organization, but they know nothing of wholeness."
is perceived, and connected with, via feeling, not thinking. Thus, the
dominance of thought consciousness institutionalizes the estrangement from
spirit that characterizes modern day existence – an estrangement that keeps one
mired in the sense of stuckness and incompletion that afflicts so many
spiritually sensitive individuals.
writes: "You must go so deeply into the
Unknown that you are no longer referencing thought to tell you who and what you
are. Only then will thought be capable of reflecting that which is true, rather
than falsely masquerading as truth."
order to reengage with the being that constitutes the core of soul existence,
as well as to be able to prepare essential oil blends that resonate with that
core, one must operate less from thinking and more from feeling.
speaks of "maps of reality" which we employ to guide ourselves through life. He
writes: "We have been taught to accept
as valid only maps that are principally mechanical and logical...The maps we have
drawn have been extensively crippled in the domain of feeling, because feeling
is not mechanical and does not function in terms of symbolic logic...A map which
is drawn exclusively through thinking cannot ultimately be a healthy map, for
it distorts the map of ourselves and thus perpetuates an unwholeness in who we
capacity for deep feeling emanates from the soul's connection to the Divine
Feminine. As noted above, one can only engage with spirit through the offices
of feeling. This is why engagement with feeling is such a crucial part of the
Spiritual PhytoEssencing blending method.
is one of the clearest human manifestations of the nurturing quality of the
Divine Feminine. When viewing the painting below – Louise Nursing Her Child
by Mary Cassatt (1898), one can
clearly observe the primacy of feeling over thinking regarding soul-to-soul
relation between living beings: human to human, human to animal, human to
plant. Only interactions characterized by soul-to-soul relation are infused
Louise Nursing Her Child by Mary Cassatt (1898)
Unlike most other mammals,
the human infant suckles from breasts located in the region of the heart:
the seat of shen whereas the mammary glands of most other mammals are
located near the sexual organs and areas of waste excretion. Shen is one of the
"Three Treasures" of Chinese medicine, the other two being chi (vital force)
and jing (essence). The word shen translates roughly as "spirit." Shen
vitalizes chi and jing in the body. Whereas movement is indicative of the
presence of chi, and growth and renewal indicative of jing, consciousness
indicates the presence of shen.
Shen is said to reside in two
houses. The higher house correlates with the nerve-sense system where it brings
forth clarity of thought and conscious direction of life and the vital
processes. The lower residence is the heart where it ensures balanced feelings
and clear, honest communication. Heart shen is spirit transformed by feeling.
dominance of thinking over feeling in the modern age is one of the leading
factors in the diminution of the palpable presence of the Divine Feminine.
The Divine Feminine:
The Immanent Divine Presence within the Natural World
Theism (belief in the existence of God or gods) has always
featured either a balance or a conflict between the principles of the
transcendence and immanence of God. The doctrine of immanence
infers that an infinite divine presence pervades all phenomena within the
natural universe (e.g., plants, animals, stars, gemstones, etc.).
On the other hand, the
doctrine of transcendence holds that an intelligent and creative
spiritual force or being exerts its influence from outside the bounds of the
natural world. In Judaism, Christianity and various other religions, God is
viewed as being simultaneously present and active in the natural world and
transcendent to the created universe.
The following observation by
Meister Eckhart, the 13th century German philosopher and mystic,
alludes to the dynamic interaction between the transcendent and immanent
aspects of the divine: "Secretly,
Nature seeks and hunts and tries to ferret out the track in which God may be
The Divine Feminine and the
immanent aspect of God are one and the same. The Divine Feminine is the yin
aspect of spirit. For thousands of years, the Chinese have understood the
phenomena of the natural world to be the products of yin and yang:
two primal opposing but complementary forces. Yin and yang are not viewed as
having a static relationship, but rather as a continuous cycle in which each
tends to become dominant or receptive in alternation.
Accordingly, heaven is seen
as being the embodiment of the yang aspects of the cosmos: ethereal, bright,
active, generative, initiatory and masculine. In contrast, Earth is viewed
as being deeply yin: solid, dark, cool, quiescent, growth-sustaining,
receptive and feminine.
In Spiritual PhytoEssencing,
yin and yang are viewed as being coequal components of both Heaven and Earth –
the spiritual and material realms. The immanent aspect of spirit is more yin
and the transcendent aspect is more yang. The yin-feminine quality of divine
immanence is implicit to the term "Mother Nature."
The Creation myth in Genesis
(a very important section of the Torah for kabbalists) relates: "In the
beginning God created heaven and earth. The earth was without form and empty,
with darkness on the face of the depths, but God's spirit moved on the water's
surface. God said, 'There shall be light,' and light came into existence."
(Genesis 1:1 – 1:3; excerpted from The Living Torah by Rabbi Aryeh Kaplan).
In these verses we not only see a complex interaction between the forces of yin
and yang, but notably, in the sequence of Creation, darkness (yin) precedes and
thus facilitates the appearance of light (yang).
Thus, the yin- Divine
Feminine is as generative a Heaven force as is the yang. Since in the sequence
of Creation darkness preceded light, the Divine Feminine is similarly required
to initiate the soul's movement from darkness to light.
While thinking has a more
yang nature (ethereal, active, moving), feeling has a more yin nature (solid,
growth-sustaining, receptive). The ascendancy of thought consciousness and the
concomitant decline of feeling in the modern world has fostered a diminution of
the nurturing tendency and receptivity to spirit.
In recent years, due to the
disappearance of the forests, plains, deserts, lakes, etc. religious practice
has become estranged from the natural world. As the natural world is the domain
of the Divine Feminine and a rich reservoir of feeling, we have observed the
ascendancy of religious fundamentalism dominated by the thought-consciousness
inherent to harsh judgmentalism and rigidly structured legalisms. As the Divine
Feminine recedes, the feeling aspect of the pursuit of connection to spirit has
become, at best, a secondary window of knowing. This creates a fertile breeding
ground for yang, fire-and-brimstone clerics convinced of their religion's exclusive
claim to God's good favor, instead of compassionate spiritual mystics who
emphasize the universality of spirit and the sacredness of the natural world.
how the spiritual connection of Angela of Foligno, a 13th
century Italian Christian mystic, is permeated by the
Divine Feminine and how she marvels at Divine immanence:
"The eyes of my soul were opened and I beheld the plenitude of God,
wherein I did comprehend the whole world, both here and beyond the sea and the
abyss and ocean and all things.
In all these things I beheld naught save the divine power in a manner
assuredly indescribable; so that through excess of marveling my soul cried with
a loud voice, saying: 'The whole world is full of God!"'
Angela of Foligno led a life devoted to higher
perfection and an understanding of the deepest mysteries (yin). She was noted
not only for her spiritual writings, but also for founding a spiritual community
that refused to affiliate with any religious order so that it might continue
her vision of caring for those in need.
The Divine Feminine, the Kabbalah
and the Exile of the Shekhinah
One of the central tenets of
the Kabbalah is the concept of tsimtsum: God's withdrawal from the
central point of the pre-Creation infinite light, which resulted in a Vacated
Space in which the finite, material world could unfold.
The theme of separation is
inherent in the kabbalistic interpretation of the Garden of Eden myth. Accordingly,
Adam and Eve's fall from grace precipitated a "cutting of the shoots" which
represented the severing of the unity between the Creator and His creation. In
effect, Adam and Eve caused the plane of the material world to lose its
absolute divinity, and thus, become isolated from the higher world.
This isolation is referred to
as the "exile of the Shekhinah." The Shekhinah is the term used in the Kabbalah
for the female essence of God (i.e., the Divine Feminine), which constitutes
the presence of God in the material world (the rose is a symbol of the
Shekhinah). If the natural world is a reflection of patterns within the higher
world, and the Divine Feminine is the primal maternal archetype, then it seems
logical that the Shekhinah/Divine Feminine would accompany her offspring – all
the ensouled living beings within the natural world: plant, animal and human –
into "exile" within the realm of creation. There her omnipresent force could
nurture and guide her offspring in a tangibly maternal way.
According to the Kabbalah,
the full repair of our highly flawed world through the offices of human
spirituality can only be facilitated via the reunification of material world
with the higher world. By necessity, this reunification features a parallel
reconciliation between the transcendent (masculine) and immanent (feminine)
aspects of the divine.
This primordial separation
serves as the template for all the forms of separation that color human
existence. Separation takes the form of estrangement between rational, everyday
consciousness and higher consciousness between a person and God, between an
individual and his or her own true self, between a person and the natural
world, between a person and his or her beloved, children and other loved ones.
If the healing of the world (tikkun olam in Hebrew) can only be achieved
through the receptivity of the yin Divine Feminine to the higher light imparted
by the yang transcendent aspect of God, then all these other varieties of
psycho-spiritual separation require the nurturing guidance of the Shekhinah as
Yet, if the Divine
Feminine/Shekhinah is less present and accessible due to the diminution of the
natural world and the dominance of thought over feeling, one will need
assistance to (borrowing some of Meister Eckhart's words) "ferret out the
track in which God may be found." In this regard, essential oils:
concentrated carriers of the Divine Feminine can serve as the conduit to tikkun
olam within one's soul, each of which is a microcosm universe.
Essential Oils and the Divine Feminine
My Sweet Rose by John William Waterhouse (1849-1917)
kabbalistic idea of "sparks of holiness" that rained down upon the material
world as a result of a cataclysmic event that occurred during the process of
Creation is a compelling variation on the theological theme of divine immanence,
and thus, the Divine Feminine.
Accordingly, these sparks of the Infinite Light (Or Ein Sof in Hebrew) became
embedded within all the elements of the natural world.
immanence is a primary principle of nature mysticism: the perception of
the divine within nature. In this reference, in Nature, Ralph Waldo
"Throb thine with Nature's throbbing breast,
And all is clear from east to west.
Spirit that lurks each form within
Beckons to spirit of its kin."
science teaches that plants produce fragrance as a means of absorbing "the
soul" of the sun which contains the essence of spirit. Fragrance-formation
represents an interaction between terrestrial and cosmic forces, and it's used
by the plant as a means of uniting with the spiritual essence contained within
founder Rudolf Steiner states: "Matter is most spiritual in the perfume of
the plant. When the spirit most closely approaches the physical earth, then we
have the perception of fragrance." In other words, an essential oil
is the most concentrated carrier of the plant's embedded sparks of the Infinite
Light. To the extent that the immanent divine presence: the Divine
Feminine can be perceived in plant matter, it is most
tangible and accessible in essential oils.
can be considered to be the non-material form that illuminates and
otherwise sustains the substance of all living beings: plant, animal and
human. Kabbalist Rabbi Yechiel Bar-Lev in
Song of the Soul writes: "The
body is the form's vehicle of expression...Light and vessel are synonyms for
form and substance, respectively. The vessel reveals and expresses the
character of the light through its actions...The light is internal. The vessel
The light is the essence which clothes itself in and directs the action
of the vessel. Through the action the light is revealed; the inner self is
shown." The character and quality of an object depend on its form—its spiritual
power. Form determines the traits and characteristics of that reality, so that
one may assert that the form is the essence of the reality, the substance. A person
who improves his or her soul improves his or her essence."
essential oil's inner soul-nature, illuminated by the Divine Feminine, serves
as the light, and its material substance is the vessel. The scent of the oil
represents its inner light expressed through its unique biochemical
all essential oils are vitalized by the Divine Feminine, some, such as oils of
rose, Jasmine sambac, neroli and patchouli, are generally viewed as having a
more feminine nature than others. There is no question that women, more than
men, do indeed have a distinct affinity for oils such as these. However, all
essential oils, even those which have a more masculine character, such as
cedarwood, cypress and Douglas-fir, are deeply imbued with the Divine Feminine.
These oils receive their higher quotient of masculine energy from their
engagement with the masculine forms within the downward flowing Infinite Light.
In turn, the expression of this Light within an essential oil is mediated by
the Divine Feminine.
not all oils that one may purchase are equally inspirited. In Spiritual
PhytoEssencing practice, only the finest quality, most deeply inspirited oils
The level of an oil inspiritment varies in accordance with how and where the
source plant was grown and the consciousness that surrounded the distillation
and subsequent handling of the oil.
The fact that an oil is certified organic does not guarantee that it has a
particularly high content of spirit. Consciousness and intent play as much of a
role as growing conditions do in the inspiritment of an oil.
Essential Oil Blending and Satsang: being together in truth
The idea that the separation
of the masculine (transcendent) and feminine (immanent) aspects of the divine
was a central feature of the cosmological (pertaining to the origin and
development of the universe) model of the Kabbalah was discussed above.
Accordingly, the healing of the world (tikkun olam in Hebrew) can only
be achieved through a reconciliation between the transcendent (masculine) and
immanent (feminine) aspects of the divine.
Whereas the yang,
transcendent aspect of the divine imparts spiritual light, the yin, immanent
aspect receives that light and then shares it with all the elements of the
natural world. Of course, the transcendent aspect has the desire to receive
from Creation and the immanent aspect has the desire to impart to the transcendent
its understanding of the workings of the material, finite realm. This is simply
a reflection of the perpetually reciprocal nature of yin and yang.
It is not difficult to see
why the early kabbalists viewed these two aspects of God as cosmic lovers since
their relationship is characterized by perfect reciprocity, which, in turn, is
the distinguishing quality of perfect love.
The Buddhist term satsang
literally means being together in truth. When two individuals have a
perfectly reciprocal relationship, and speak truth to one another, they create
satsang. Thus, when you engage in soul-to-soul relation with an essential
oil, there is perfect reciprocity between human soul and plant soul, and together
you create satsang. You acknowledge and communicate caring to the soul
of the oil and it, in turn, opens a window within its soul through which the
Divine Feminine shines.
Rabbi Zevi Hirsh, a 19th
century Hasidic master (quoted in Tales of the Hasidim by Martin Buber),
taught: "When a traveler walks in the way of God, then whether he knows it
or not all the holy sparks which cling to the plants of the field and the trees
of the forest rush forth and attach themselves to such a person and he or she
is illuminated with a great light.'"
this understanding with you whenever you work with essential oils. For if you
always move through their world with a consciousness of their being and a
desire to receive for the purpose of sharing, "the holy sparks which cling
to the plants of the field and the trees of the forest will rush forth and
attach themselves to..." you. The Divine Feminine will permeate
your inner spiritual self and you will take another step toward wholeness of
being and assist in tikkun olam: the healing of the world.
Special Note: Learn more about
October 2015 Webinar Course
Written by Dr. Bruce Berkowsky, N.M.D., M.H., H.M.C.
Dr. Berkowsky teaches in-depth seminars/teleseminars/workshops to health-conscious,
spiritually aware individuals.
Dr. Berkowsky, a
registered naturopath, master herbalist and classical homeopath—is President
of Joseph Ben Hil-Meyer Research, Inc. He is the founder/teacher of the art of
Spiritual PhytoEssencing as well as the Natural Health Science System (which he
designed following many years of research and clinical practice, and includes
herbology, nutrition, homeopathy, aromatherapy, exercise, traditional nature-cure
as well as East/West healing arts/bodywork).
If you are
interested in studying with Dr. Berkowsky and would like a free recording
wherein he discusses the theoretical foundation of Spiritual PhytoEssencing,
e-mail your request for the recording link.
Disclaimer: This publication is intended as an
educational tool, and not as a prescription. Seek the advice of your health-care
provider before discontinuing any medication and/or trying any new remedy or technique.