The Modern

The Modern Shamanic

Shamanic Guide
Guide to
to Rapé
Rapé

Contents:
About Lorna Liana.................................................................................................. 3
About Geenss Archenti Flores .............................................................................. 3
Introduction to an Ancient Amazonian Healing Tradition ................................. 4
What is Amazonian Rapé? ..................................................................................... 8
The Sacred Art of Making Rapé  ............................................................................ 9
The Healing Properties of Medicinal Rapé ......................................................... 12
How to Take Sacred, Medicinal Rapé with the Right Intention ........................ 14
The Right Way (and Wrong Way) to Consume Rapé .......................................... 15
The Appropriate Set & Setting for a Rapé Ritual ............................................... 17
What to Expect from Your Rapé Experience ...................................................... 18
Rapé Safety Tips for the Modern Shaman ......................................................... 19
Should You Consume Rapé During Medicine Ceremonies?.............................. 21
When Rapé Might be Beneficial During Ceremony......................................... 22
Sacred Rapé Kit Storage & Care .......................................................................... 24
Taking Care of Your Rapé Applicator ................................................................. 24
    Rapé Applicator Hygiene ................................................................................ 25
    Storing Medicinal Rapé ................................................................................... 26
How to Administer Sacred Amazonian Rapé To Someone Else –
Step-by-Step Instructions .................................................................................. 28
How Much Rapé Should You Serve? .................................................................. 30
    Guidelines for the Soplada Blower ................................................................ 31
    Guidelines for the Rapé Recipient ................................................................. 33
How to Self-Administer Sacred Amazonian Rapé -Step by Step .................... 36
    Determining Rapé Dosage .............................................................................. 37
    Guidelines for Administering Rapé to Yourself ............................................. 38

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The Modern Shamanic
Shamanic Guide
Guide to
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Rapé

 Brazilian Tribes that Make Rapé ........................................................................ 40

Apurinã .............................................................................................................. 42
Huni Kuin .......................................................................................................... 43 
  Kuntanawa ....................................................................................................... 44
    Nukini ................................................................................................................ 46
    Yawanawá ......................................................................................................... 46
Does Shamanic Snuff Cause Cancer? ................................................................. 48
    Western Scientific Research on the Risks of Dry Smokeless Snuff Is
Lacking .............................................................................................................. 48
Did Indigenous People Get Cancer from Using Tobacco Snuff?....................50
    Tobacco Smoking vs. Tobacco Snuffing ........................................................ 51
    What About Nicotine? ...................................................................................... 53
    Can Shamanic Snuff Help Ease Your Cigarette Addiction? ........................... 54
    So What's the Verdict? ..................................................................................... 55
The Commercialization of Shamanic Medicines ............................................... 56
    What Can You Do to Support An Ethical Shamanic Marketplace? ............... 58
How to Establish a Right Relationship with Rapé ............................................. 61
Medical Disclaimer ............................................................................................... 63

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Shamanic Guide
Guide to
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Rapé

About Lorna Liana

Lorna Liana is a new media strategist and online business
coach to visionary entrepreneurs. With over 25+ years of
psychedelic experience, Lorna tracks the developments in
the Psychedelic Renaissance and global expansion of
ayahuasca with great interest and engaging conversations
with thought leaders in the field.

Since 2003, she's attended ayahuasca ceremonies with 30+

different shamans and facilitators, seven indigenous tribes,
several Brazilian churches, and a host of neo-shamanic
circles, in Peru, Ecuador, Brazil, Europe, the US, and Asia.

Through this widely-varied background, she hopes to shed

some perspective on the globalization of ayahuasca and
other plant medicines.

About Geenss Archenti Flores

Geenss Archenti Flores was born in the city of Tarapoto
department of San Martín, Peru. He is a self-taught artist
who works with natural pigments made with resins, saps
and fruits extracted from the forest. Inspired by indigenous
Amazonian medicine, he calls the paints that he uses
"medicinal pigments." It is the high jungle of Peru that
gives life to the artistic exuberance in Geenss Archenti's
brush strokes that capture the strength and richness of
daily indigenous life.

"I draw dreams, shape emotions, paint life ... it sets me

free."

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Shamanic Guide
Guide to
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Rapé

Introduction to an Ancient
Amazonian Healing Tradition
Ancient indigenous tribal cultures have long-regarded plants as sacred medicines
and healers.  The art and practice of working with plants for their medicinal,
psychoactive, spiritual, and transformative properties has been going on cross-
culturally for millennia. One such plant that we don’t tend to see as “sacred” or
“medicinal” in our modern world, is tobacco. On the contrary, most people
believe tobacco to be an addictive, harmful substance that can lead to life-
threatening diseases like cancer.

Huni Kui shamans sharing rapé.

Image Credit: Susan Zurrender

But long before Marlboro or Camel cigarettes came around, tribal cultures
were utilizing tobacco for sacred, ceremonial, shamanic, and medicinal

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Rapé

purposes. Sadly, this ancient plant medicine, whose beneficial effects on the
mind, body, and spirit have long been cherished by indigenous cultures, has
become one of the leading causes for cancer in modern society.

Tobacco is now mass-produced, synthesized and imbued with harmful chemicals

to create cigarettes; smoking cigarettes has become a widely prevalent vice,
coping mechanism and addiction in our modern world.

Tobacco, in all its forms, has long been considered to be one of many sacred
medicines by indigenous peoples of the Americas. The indigenous used tobacco in
ceremonies, to predict good weather, fishing, or harvest, as well as for spiritual
and healing purposes. However, these indigenous tribes rarely used tobacco for
smoking.

The preferred method of tobacco consumption by the indigenous tribes of the

Amazon region has been to use tubes to insufflate powdered dry tobacco, which is
often blended with other medicinal plants. This practice of insufflation is both
ancient and highly effective - blowing rapé directly into the nasal passages
actually delivers the active ingredients found in these plants to the bloodstream in
the most efficient way.

In the Amazon, this dry powdered tobacco snuff is known as “rapé” (pronounced
ha-PAY). "Rapé" is the Portuguese word for "snuff," and "r" in Portuguese sounds
like an "h." You might find it spelled differently by individuals who are
uncomfortable with the word's proximity to the English word of an entirely
different meaning. Thus, you will see shamanic snuff referred to as “hapé,”
“hapeh,” “hapey,” “rapeh,” “rapey,” and so on.

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Rapé

Rapé is considered to be a sacred medicine and is consumed ritualistically. Tribal

cultures in the Amazonian region have used shamanic snuff for ritual, medicinal
and recreational purposes for thousands of years. Even now, shamanic snuff
practitioners in South America use rapé to help overcome physical, psychological
and emotional blocks as well as gain tremendous insight into other, subtler
worlds.

If we wish to adopt this ancient practice in the Global North, it is essential that we
understand how to engage properly with these traditional medicines, so that we
can obtain maximum benefit from them, by communing with them in a respectful
and honoring way as indigenous cultures do.

With the advent of technology and travel, the time has come where these ancient
practices and indigenous plant medicines are now accessible to us in a way they
never have been before.

We can use these medicines as if they were recreational drugs – as a novel means
to get high, with no understanding of the proper context or manner to consume
these medicines, let alone share them with other people.

Or we can choose to understand the cultural context of these practices, reconnect

to the spirit of the plants, and cultivate a mutually beneficial relationship with
them. By understanding the teachings and traditions which have been passed
down from the Amazonian tribes, we can learn to use one of their most highly
regarded medicines – rapé – to commune with tobacco as a plant spirit ally on a
whole new level.

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Rapé

This guide has been written to help you gain insight into how and why rapé can be
a very potent tool used for healing and spiritual exploration in the modern era.
You will learn:

Exactly what rapé is, and how it’s made

The most commonly available tribal rapé blends
How to administer rapé properly
The crucial importance of “set and setting”
How to care for your applicators and store your snuff
… and so much more!

If you are reading this you are probably an enthusiast of sacred medicine, an
urban shaman, or an experimenting psychonaut. The goal of this guide is to
support you in feeling informed, empowered and educated on the proper use of
rapé for healing and spiritual exploration purposes, both for yourself and for the
people you might share this medicine with.

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Rapé

What is Amazonian Rapé?

Rapé is a preparation of powdered medicinal herbs, often with a tobacco base.
Rapé is typically made with Nicotiana rustica – also known as “mapacho” in South
America – which contains nine times more nicotine than Nicotiana tabacum, the
highly-cultivated tobacco that is smoked around the world in cigarettes. Because
of its strength, Nicotiana rustica elicits a feeling of alertness and elevation that
surpasses your average nicotine high from cigarettes.

The effects of rapé are experienced rapidly and intensely, because the powdered
snuff is administered through the nose. The practice of consuming powdered
plant medicines through the nose is much more ancient than we realized (dating
from the pre-Columbian days) and was first observed among the Brazilian
indigenous tribes.

In Europe, herbal snuff was introduced by the doctor and botanist Francisco
Hernández de Boncalo in 1577 – and the elites of that time often took snuff as a
headache treatment. During the XVIII century, inhaling snuff became fashionable
among the European aristocracy.

Today, indigenous tribes in the Amazon basin continue to use rapé in all aspects
of life, from formal ritual use in rites of puberty, initiation, cashiri drinkings
festivals, social gatherings and healing ceremonies, to simply tuning into Nature
and the healing power of sacred plant medicines alone or with friends.

The tribes that use have traditionally used rapé – which include but are not limited
to the Katukina, Yawanawá, Huni Kui (Kaxinawá), Nukini, Kuntanawa, Apurinã,
Ashaninka, and Matses – often produce their own specific kinds of rapé blend and
have different ways of preparing the herbal snuff, from techniques to songs that
are sung during the rapé rituals.

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Rapé

From the indigenous point of view, rapé is a sacred shamanic snuff medicine with
profound healing effects. Rapé is made from different medicinal plants for
different purposes – to induce visions, to have energy, and to enhance the senses
with the aromatic fragrance of the plants used in the blend. Given that there are
myriad medicinal plants you can blend into rapé, there are many various rapé
recipes in existence – and these recipes are often closely guarded by the tribes as
secrets.

Sharing rapé – or “passando rapé” – is traditionally a ritualistic practice among

Amazonian tribes that may include specific chants to activate the force of the
rapé and to confer the healing power of the forest upon the rapé recipient.

The ritual use of rapé is also making its way around the world, introduced to the
West through ayahuasca ceremonies by traveling shamans and by visitors who
have spent time in the jungle with indigenous communities.

The Sacred Art of Making Rapé

In addition to the years and decades (if not lifetime) of knowledge accumulation,
it’s an extremely laborious process to make shamanic medicine – whether it is
ayahuasca, huachuma, or rapé – because this medicine is made by hand.

Like other sacred medicines, rapé production is typically done in a ceremonial

context, from gathering the sacred plants to cooking and processing the
medicine. Traditionally, the person making the rapé blend needs to be an
experienced shaman with thorough knowledge about the medicinal plants of the
forest.

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Preparing & gathering sacred plants for rapé.

Image Credit: Amir Leron

In addition to having broad knowledge of the medicinal plants of the Amazon

rainforest (which is also one of the most biodiverse regions in the world), the
shaman also needs to know precisely which part of each plant can be used. For
example, the root bark of a plant can have a different purpose and effect than the
leaves or the seeds of the same plant.

This sacred preparation of medicinal rapé is a process that may take weeks.
Usually, the shaman of the tribe – the pajé – works under a strict diet and in a
trance-state when endlessly pounding and mixing the rapé herbs. The other
members of the tribe might be responsible for the collection of rapé plants. 

The plants will either be sun dried or toasted under a light bulb and are filtered
several times through a fine cloth and then mixed with other ingredients to obtain
the final batch.

In earlier times, the pajé used to be the only person considered qualified to make 

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Rapé

Final stages of preparing a rapé blend.

Image Credit: Amir Leron

this sacred medicine. Nowadays, the whole tribe might even participate in making
rapé in a communal ceremonial event. Only recently have the tribes begun to
share their sacred medicine with foreign friends, passing on the knowledge and
application of rapé to non-indigenous people.

The sacred art of making rapé is typically an apprenticeship that takes years to
master. This is because different rapé blends may involve complex processes as
different plants are harvested and prepared. It may also involve extended periods
of dieting with the plants in order to receive the teachings of the plant spirits, on
top of the ceremonial process of working with them in a “feitio” – medicine-
making session.

Mastery not only involves knowledge of the plants and their preparation, but a
subtle and precise appreciation for the flavor as well as the effects of the blend,
plus the ability to reproduce these qualities batch after batch. Many serious rapé
makers consider the art of making rapé to be an apprenticeship – not only with
the master shamans, but more importantly, with the plant teachers themselves.

Rapé enthusiasts can now be found all over the Amazon, Brazil, and the world,

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and some non-indigenous rapé makers are even evolving the art of making rapé
to incorporate new standards in production, storage, and the formulation of new
blends. Still, many of the blend compositions remain a secret of the local tribes.

The Healing Properties of Medicinal Rapé

Rapé can also be mixed with other mind altering plants, like coca, jurema, or
yopo for unique effects. Rapé is also known to potentiate the healing capacity of
other plants, like ayahuasca. Furthermore, rapé is believed to help release
emotional, physical, and spiritual illnesses, easing negativity and confusion, and
enabling a thorough grounding of the mind.

Likewise, shamans use rapé to re-align with their energy channels, connect with
their higher self, and to deepen their connection with the natural world. In
addition, rapé paves the way to detoxify the body and cleans out excessive
mucus, toxins and bacteria.

Medicinal rapé is also used as a cure for certain diseases, sores, wounds, and as a
defense against insects. It is also used as an analgesic and narcotic substance
that eases fatigue, pain, hunger, and thirst. There are even special rapé blends
that are made to counteract influenza and other diseases.

Because tobacco-based rapé contains nicotine, it increases blood flow to the

brain and stimulates the release of several neurotransmitters that heightens
alertness and uplifts your mood. The indigenous people believe that rapé can
increase your focus, presence, and intuition, spiritually opening up your body
and mind to higher communication and holistic thinking.

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Rapé

One of the curative qualities of rapé is its ability to make you purge, potentially
from both ends. Whether or not rapé is purgative depends a lot on the medicinal
plants used to make the rapé blend, as well as the quantity of rapé consumed in a
session, and how much of it may have passed from your sinuses into your
digestive tract.

The desire to vomit may come on immediately or shortly after receiving the rapé.
The desire to vacate your bowels may follow a few minutes after that. The
“limpeza” is considered to be cleansing and purifying; it is the medicine working
to purge your body and mind of anything that is toxic and negative.

Whether or not the rapé elicits vomiting or pooping, it will most definitely clear
out your nasal passages and sinuses. Most people will spend a few minutes
blowing their nose or hocking loogies after receiving rapé, until all the mucus
clears away.

If this happens to you, do not be embarrassed or ashamed. It's cultural.

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Rapé

How to Take Sacred, Medicinal Rapé

with the Right Intention

Sharing rapé was traditionally done in a ritualistic way. Because the medicine
can have stimulating or psychoactive effects (depending on what plants were
used to make it) receiving rapé can bring about a profound experience of the
Amazonian jungle. Because the medicine is sacred, the indigenous tribe take
rapé as a prayer calling upon the forces of Nature, the blessing of the animals
of the forest, and the power of medicinal plants to heal us and give us strength.

Nowadays, medicinal rapé is also making its way all over the world, through
increasing cross cultural friendships between the natives and non-indigenous
friends, as well as through ayahuasca ceremonies held by traveling shamans.
Rapé is also increasingly being consumed in a more social context, in a similar
way to how sharing sacred tobacco has shifted to social cigarette smoking.

Tobacco can be addictive, even when consumed through the nose. To prevent
from turning your relationship with rapé into an addiction and a personal vice,
in the following paragraphs you will discover some proven and efficient tips
you can follow to maintain the sacredness of the rapé ritual as a modern
shaman.

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Rapé

The Right Way (and Wrong Way)

to Consume Rapé
Rapé is administered through two different types of pipes, which are typically
made from bamboo or bone. The first type of pipe requires the assistance of
another person, who blows the snuff with a powerful blast into each nostril of
the partner who is receiving the rapé. For that reason, it is generally referred to
as the blow pipe and, in Brazil, the two-person pipe is called a “tepi.”

Gorgeous tepi embellished with beautiful gemstones.

Image Credit: Carlos HareHaux Neto

If you don’t have a friend who can help you by blowing the snuff up your nose,
don’t worry – you can do it yourself with a self-applicator pipe called a
“kuripe.” A kuripe is a small V-shaped pipe that connects your mouth to your
nostril.

While it’s always harder to blow yourself than to have a friend blow you, trying
to get a non-knowledgeable person to do this is the least desirable option.
That is why it is always a good idea to have your own kuripe, and learn how to
apply the medicine yourself if you are a “bona fide” rapé enthusiast.

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Rapé

Modern style kuripes inlaid with stone.

What you don’t want to do is to snort rapé off a smooth flat surface with a rolled-
up dollar bill or straw. That is a major Amazonian faux pas – it won’t score you
points with the natives and it might get you arrested by the police mistaking it for
public cocaine consumption.

That is why using the appropriate blowing apparatus is necessary, both for the
effectiveness of the ritual and for preventing other undesirable effects as well.

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Rapé

The Appropriate Set & Setting for a Rapé Ritual

Because the act of taking rapé is a prayer, the set and setting will impact the
experience of your prayer. The best places to take rapé are in the great outdoors -
in nature, during an ayahuasca ceremony, or in a quiet sacred space indoors, with
high-vibrational music playing. 

It is suggested that you avoid taking rapé in common and otherwise “ordinary”
situations, such as while waiting at bus stops, in busy commercial areas, in
common areas with a lot of movement which are unrelated to spiritual activity, or
where you might be interrupted by someone who has no idea what you are doing
nor what it means. 

An ideal setting allows you to fully experience the effect of the rapé without
unwanted distractions and it also offers you the necessary space for quiet
contemplation.

Also, depending on the medicinal plants which were used in the rapé blend, you
may experience a wide range of sensations after taking your rapé, from emotional
upwellings, to vomiting and bowel movements. Here are some timeless tips to set
up your space – and yourself – for comfort:

It’s a good idea to have a bottle of water nearby, as well as tissues and/or
a roll of toilet paper for blowing your nose.
If you think you are going to be thirsty, drink water BEFORE snuffing your
rapé, because any water you might drink afterwards will taste like rapé
which can be an unpleasant experience.

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Rapé

Don’t eat immediately before taking rapé, because it may come right out
after. It’s a good idea to leave at least an hour between your last meal and
rapé session.
Make sure you have an easily accessible place to vomit in case the urge
suddenly descends upon you.
Make sure you are also close to the toilet in case you get a sudden urge to
have a bowel movement.
Make sure your friends are aware of what you are doing (so nobody
interrupts your moment of deep contemplation).

What to Expect from Your Rapé Experience

Your rapé experience will depend a lot on the medicinal rapé blend you are
consuming. There is a myriad of medicinal plants that can be used in rapé and
thus a wide range of experiences: from a nice blast of fragrance in your nose, to
an eye-opening nasal espresso shot - even to a transcendental, wildly
psychoactive experience lasting hours, where you want to fly like an eagle.

There are a few common side effects to taking rapé which you should be
prepared for (and certainly should not be ashamed of):

Your nose will start running, and your sinuses will want to clear
themselves out. Lean forward – try not to tilt your head back, or your rapé-
filled mucus will start back-dripping down your sinuses, which might
cause you to gag, and then vomit. Hocking loogies during a rapé session is
totally socially acceptable.
You may want to projectile vomit. This is perfectly OK. Rapé is purifying
and you are "getting well." Try to vomit in the bushes or in a more private
space.

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You may want to go to the toilet. Bowel movements are good for you. If
you have trouble staying regular, try taking rapé in the morning. It is better
than coffee.

Rapé Safety Tips for the Modern Shaman

As with any kind of potent medicine, rapé can be abused and consumed in ways
which are less sacred, and more recreational. Rapé can be hard on your sinuses,
so overuse can create sinus problems and damage to your respiratory system.
Also, because the medicinal plants in rapé blends vary, its effects on your system
can vary. Misuse can lead to addiction or even send you to the hospital. For this
reason, it’s important to test your rapé and as with any substance, know where it
comes from.

Also, using rapé with other drugs, like MDMA, is not advised as the
contraindications may be unknown. Rapé is frequently offered during ayahuasca
ceremonies, but you may want to tune in and decide whether rapé is really what
your body needs at that moment.

Here’s what one unlucky experimenter has to say about mixing other substances
with this sacred medicine...

“I took MDMA at a conscious music festival, and afterwards, I did

rapé. It was a terrible combination. I felt nauseated, dizzy, and had no
energy to walk around. I immediately had to go to the bathroom. Then
I threw up. The rapé totally wiped out my MDMA experience. I will
never do that again!” ~ Anonymous

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Rapé

Because rapé is used shamanically, passing rapé can be a means for someone
with ill intentions to put an enchantment or curse on you. It’s not a good idea to
share rapé with people you don’t know and trust, or receive rapé from a shaman
who you are getting “bad vibes” from.

In fact, in addition to blowing sacred medicine up your nose, it is believed that

the person giving you rapé is also giving you their energy. For this reason, it was
the most powerful individuals in the tribe - the shamans - who were entrusted to
give the community rapé. And for the same reason, you may want to be selective
about who you receive the rapé from, even if it is a person you know.

If the individual is ill, unbalanced, an addict or simply doesn't have the

harmonious energy you vibe with, it is totally OK to decline receiving rapé from
the person, even if you've known them for a while. Preserving the sanctity of your
energetic body ranks higher than potential social awkwardness among your
medicine tribe.

Hence, you should be very careful who you are consuming this sacred medicine
with. This is not “partying” - remember, it is a sacred social context. 

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Rapé

Should You Consume Rapé

During Medicine Ceremonies?

Depending on the medicine culture and lineage whose ceremony you

are participating in, rapé might be offered and be available from the
shaman throughout the night. It might also be completely discouraged.

Rapé use is much more common in Brazil, where many tribes like the
Huni Kuin, Yawanawá, Katukina normally use rapé during ayahuasca
ceremonies. In Peru, rapé is not typically offered in mestizo
curanderismo or in Shipibo ceremonies. However, due to the
globalization of ayahuasca and evolution of medicine culture, rapé use
is increasingly prevalent, especially in neoshamanic circles.

Just because rapé is offered, does not mean that you need to accept it,
in order to have your full ceremony experience. Remember - the
consumption of medicine is based on free will and always optional.

Nobody should force you, pressure you or shame you for declining
medicine that is offered, especially one that is mind-altering...and if
they do, it’s a serious red flag.

That being said, how do you decide if you want to consume rapé in a
ceremony or not?

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Rapé

Here are some factors to consider:

When Rapé Might be Beneficial During Ceremony

At least an hour or more before the ceremony, a rapé session can

help you cleanse, purge, release, clear any energetic blockages so
that you can fully receive the energy of the plant medicine being
served in the ceremony. If you feel sleepy, drowsy or hungry just as
you are about to go into an all night ceremony, rapé can also help
reduce the hunger pangs, while giving you an energetic lift.

If you’re feeling prolonged nausea during the ceremony, rapé can

help you move this stuck energy very quickly, usually through
vomiting or triggering a bowel movement.

If you want to boost the effects of the ceremony medicine, without

having to consume a full cup or dose. Rapé can be a great way to
top up on the effects of the medicine, especially if the effects are
waning and it’s already close to the end of the night. Rapé can
intensify whatever medicine you are working with, and make them
feel stronger.

To cleanse and release after ceremony, especially if you suspect

that you picked up entities or someone else’s heavy emotional
energy during the ceremony.

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Rapé

If you need an energetic boost after the ceremony, because you

have to eventually drive a vehicle or simply feel tired and wish to be
more alert, rapé can be a great pick-me-up before your journey
home.

Rapé can feel very different when combined with different medicines.
Some medicines work more synergistically than others, and some rapé
blends are more complementary than others. Because rapé is an
amplifier, it’s always good to exercise caution if you are not yet familiar
with how the rapé will interact, to avoid getting overwhelmed and
feeling terrible the rest of the ceremony.

Personally, I’m a big fan of fully experiencing medicines on their own,

and not mixing medicines, so that I can familiarize myself with the pure
essence, energetic signature and personality of the medicine ally I am
communing with in ceremony.

So if you have not yet fully become acquainted, it may be useful to hold
off on the rapé for a while, until you can clearly identify, energetically,
which plant spirit ally is communicating with you.

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Sacred Rapé Kit Storage & Care

Modern shaman rapé toolkit

Image Credit: The Arte do Rapé Facebook Group

Taking Care of Your Rapé Applicator

The care you provide for your rapé applicator is going to depend very much on
what materials were used to make it (bamboo, bone), hold it together (beeswax,
durapox), and adorn it (string, feathers, stones, paint). Rapé applicators are
sacred shamanic tools and are typically kept at home on an altar or carried
around in a medicine bag.

You may want to keep your feather-adorned tepi at home and have a simpler tepi
for travel, because it’s really a bummer to discover that your beautiful tepi macaw
feathers got crushed and broken in your backpack. Kuripe self-applicators tend to
travel better.

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Rapé Applicator Hygiene

In the Amazon, sharing rapé has become a common social activity. In indigenous
culture, everything is shared, so the natives don’t tend to place as much
importance on keeping personal use items just for themselves as Westerners
typically do.

If you come from an individualistic society, like the United States, your rugged
individualism and hangups about your personal stuff is going to stand out. Also,
native Amazonians tend to have a strong belief that using a shared object to
consume medicine isn’t going to get them sick, because the medicine is sacred,
powerful, and will prevent that – magically. That being said, what do you do in a
situation where you have five people wanting to pass your tepi pipe around, and
one of them visibly has a cold or flu?

Here are ideas:

Using a Q-Tip, periodically clean your rapé applicator with alcohol or

hydrogen peroxide. Depending on what materials were used to construct
your rapé applicator, the drawback to this is that the chemicals can cause
bamboo to crack or adhesives holding the two bamboo tubes into a V to
dissolve.

Use a lighter flame to disinfect the ends of your rapé applicator. Again,
depending on what materials were used to construct your rapé applicator,
the flame can cause the ends to blacken, and look unsightly.

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The Amazon is a humid place. Using soap and water to clean your rapé applicator
can be tricky as moisture can build up deep inside your applicator and grow
mold, which is the last thing you want to be inhaling into your nose.

Storing Medicinal Rapé

In the old days, in the Amazonian tribes, rapé was stored in hollowed out gourds
or giant snail shells. Nowadays, rapé made in the Amazon is typically stored in
used soda bottles. Old plastic may not be the best container for long-term
storage of medicinal snuff. A preferred container by non-indigenous Brazilians are
glass test tubes with screw tops. Not only are these easy to carry around, it also
make pouring rapé into the palm of your hand easier, because the shape of the
container minimizes the avalanche effect that bottles with narrow necks can
have.

With a container that has a narrow opening, you increase the likelihood of not
being able to get all your rapé out, or know what’s going on at the very bottom if
the container isn’t clear.

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Glass test tubes are a great way to store and carry rapé.
Image Credit: The Rapé Sagrado da Floresta Facebook Group

Rapé needs to be stored in a cool dry place. Moldy rapé will tend to have a
distinct, acrid smell to it. If you find that your rapé is starting to go, you can
spread it out in cloth or smooth clean surface and dry it out in the sun.

Do bear in mind that medicinal rapé has a shelf life and loses its effectiveness
over time, so holding onto it for as long as it will last is not the best idea.

Use it as soon as possible or lose it.

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How to Administer Sacred Amazonian Rapé

To Someone Else – Step-by-Step Instructions

Amazonian rapé is consumed in 2 ways:

As a “soplada” given by a shaman or medicine brother or sister via a

blowpipe called a “tepi”

Self-administered, via a blowpipe called a “kuripe”

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To uphold the sacred practice of sharing rapé, here are some guidelines to follow
when administering a rapé soplada to a friend. Before proceeding, I recommend
you recall (from the previous chapters) the appropriate context and setting you
must have in place before taking this sacred medicine.

When rapé is administered from one person to another via a tepi, an intimate
connection is created between the rapé giver and receiver that involves the
transfer of energy between the two people. That energy might be positive and
healthy, or may be negative and unhealthy. For this reason, it’s not advised to
receive rapé from just anyone, nor to give rapé to strangers.

The person blowing needs to be an experienced tribe member – like a shaman, or

your medicine brother or sister – as the blower sends their intention and spirit to
the person inhaling. That takes a strong mind and clear focus.

Hence, the essence of this blowing ritual does not depend on the strength of your
blowing, but whether you confer the blessing of the medicine & prayer, and
empower the receiving user. These ‘blowing rituals’ are of great importance in the
shamanic tradition, which perceives the healing energy of blow (soplada) as a
major tool for healing.

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How Much Rapé Should You Serve?

Appropriate dosage really depends on the kind of rapé that is being taken and the
individual on the receiving end. In Brazil, the indigenous are used to taking
copious amounts of rapé in one session. I’m often astounded at the amount of
rapé that gets shoveled into the end of a tepi – and the recipient’s ability to take
it, without throwing up or passing out. Because rapé is more difficult to procure
outside of South America, North American shamans tend to use smaller
quantities of rapé.

For buddy-administered rapé – it’s important for the person serving the rapé to
make an intuitive and ethical assessment on the appropriate amount of rapé to
offer the recipient of your soplada. Where are they from? What is their
experience? How strong is your rapé?

Too much rapé can make your companion projectile vomit – which may be a
good thing from the point of view of purification – but not at all from an
immediate personal point of view.

It might be wise if you err on the cautious side - you can always have another
round afterwards.

Overdosing is less of an issue with self-administered rapé.

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Guidelines for the Soplada Blower

Step 1: Find a quiet location where you can sit face to face. Ground down into the
present moment.

Step 2: Look at the rapé recipient in the eyes and connect with that person.

Step 3: Give your recipient an orientation of what to expect, instructions on how

to receive the rapé, and invite them to set an intention for the ritual.

Step 4: Ask how much rapé they would like to receive and how hard of a soplada
they wish to have. If the recipient isn’t sure, follow the guidelines below on how to
assess the appropriate amount of rapé to serve. If you are unsure of the
appropriate quantity, start with a dime-sized portion of rapé. Pour this amount
onto the palm of your hand. You may want to flatten out and shape the quantity
of rapé for easier scooping.

Step 5: Begin your rapé chant or prayer, connect with the spirit of the Forest, the
spirits of the healing plants and ask them to bless the recipient.

Step 6: Staying grounded in the present moment, load half the amount of rapé
from your palm into the far end of your tepi, scooping towards you, in the
direction of your heart. Then position the end of the Tepi snug against the
opening of the recipient’s nostril, so no rapé gets blown into the person’s eye.

Step 7: Mindfully blow the rapé into one nostril. Stay present with the recipient
and tune into where the person is at with their experience.

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Step 8: Check in with the recipient. Did they want a softer soplada? Harder? More
rapé? Less rapé? Load the remainder of the rapé into the far end of your Tepi,
then position the top snug against the opening of the opposite nostril.

Beautiful Tepis made of bones.

Image Credits: The Rapé Indígena Facebook Group

Step 9: Mindfully blow the rapé into the other nostril. Stay present with the
recipient and tune into where the person is at with their experience.

Step 10: After the second soplada, you may want to energetically assist in the
removal of any blockages. With your fingers, you may trace the movement of the
rapé along the bridge of the nose up towards the crown of the head, as well as
along the recipient’s temples. You may want to brush with downward strokes
along the sides of their heads, and snap your fingers to dispel any negative
energy.

Step 11: Close the session with a prayer, Haux, or Aho.

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Guidelines for the Rapé Recipient

Step 1: Find a quiet location where you can sit face to face. Ground down into the
present moment.

Step 2: Look in the eyes of the person who will give you a soplada and connect
with that person.

Step 3: Check in with yourself on the amount of rapé you would like to receive,
give an eye assessment on what feels like the amount you need when the soplada
blower pours the medicine into their palm, and let the person know. If you are
unsure of the appropriate quantity, start with a dime-sized portion of rapé.

Step 4: Focus on the intention of this ritual. What insight are you seeking? What
prayer do you have that you want the spirits of Nature to hear?

Step 5: As the soplada blower begins their blessing, tune into Nature and your
Spirit Guides.

Step 6: Inhale deeply. Then assist the soplada blower in positioning the end of
the tepi snugly against the opening of one nostril. You may hold the end of the
tepi to your nostril with your fingers for support and stability.

Step 7: IMPORTANT - Now contract your throat muscles to close the back of your
nasal passage as if you were going to submerge yourself underwater. When you
block off the back of your nasal passage, most of the rapé will stay in the front of
your nasal passage, and drip forward.

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This is very important because IF YOU DON’T close off the back of your nasal
passage, you will get a jetstream of rapé shooting into your sinuses, causing you
to cough, gag, and potentially vomit on your friend. If you are feeling a lot of gag-
causing back-drip, lean forward.

Step 8: Give yourself a moment to pull it together. Ground into the present
moment. Feel free to communicate to the soplada-giver anything you need. More
rapé? Less rapé? More force? Less force? Ready for the next nostril?

Step 9: Inhale deeply. Then assist the soplada blower in positioning the end of
the tepi snugly against the opening of the opposite nostril. You may hold the end
of the tepi to your nostril with your fingers for support and stability.

Step 10: REMEMBER to contract your throat muscles to close the back of your
nasal passage as if you were going to submerge yourself under-water. Receive the
second blast of rapé.

Step 11: Hold the sacred rapé in your nose as long as possible in order for your
sinuses to fully absorb the medicine. Your eyes are probably tearing at this point,
and your nose is probably starting to drip. Just hold a wad of tissue paper up
against your nostrils. Feel it. Feel the Forest. Open your consciousness. Ground
into the present moment.

Step 12: When you feel complete, you can indicate completion to the soplada-
giver by moving back or stepping away. Allow the soplada-giver to close the
session with a prayer, Haux, or Aho. Close the ritual with your own prayer, “Haux”,
or “Aho”.

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Step 13: Find a nice, comfortable place to contemplate Nature.

Once the experience of the rapé has subsided, you may want to clean yourself up
to feel more fresh, and to wash off any caked rapé buggers that could be sticking
to the outside of your nose. Washing your face and rinsing your nostrils out with
cold, clean water is also really nice.

In a similar way to working with master plant teachers like huachuma or

ayahuasca, when you take rapé you are also signing up for an apprenticeship with
the medicinal plants in your rapé blend, but on a subtler level. As you keep taking
your rapé, you enter into a dialogue with the plants. I invite you to listen.

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How to Self-Administer Sacred

Amazonian Rapé – Step by Step
In the following paragraphs, you will
learn how to administer rapé on your
own, without the use of an assistant.
This is important whenever you
decide to do a ceremony by yourself
or if there is nobody like-minded (and
energy-minded) to have a ceremony
with.

The most important success factor in

self-administering medicinal rapé is
finding that perfect-fit kuripe. You are
really going to need to test this out
first-hand as best you can. 
Gorgeous bone kuripes inlaid with semi-
precious stones by Carlito HareHaux Neto

Simply holding the kuripe up to your mouth and nostril, or judging it by

appearance, does not necessarily mean it will be effective in sending a strong jet
of snuff into your nose. You need to test out its effectiveness.

If you are shopping for a kuripe, you really do want to put one end into your
mouth and another into your nostril and blow before choosing which kuripe to
purchase. We don't recommend doing this if you are worried about infectious
diseases.

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If you end up with a kuripe that doesn’t snugly connect your mouth with your
nose, and you can’t just go to the kuripe store and exchange it, don’t worry, you
have options:

The best option is to saw down one end until it does fit

The easy option is to get used to positioning your kuripe at an angle in

your mouth. It may feel weird but it works.

Determining Rapé Dosage

Aerodynamically, it’s considerably harder to overdose yourself with self-

administered rapé via a kuripe. However, if you have a regular practice of
consuming rapé on your own, it’s good to be mindful so that it does not turn into
an addiction or personal vice. When you are receiving a soplada in a ritualistic
way, it’s easier to treat the experience as a medicine ceremony. Alone, it’s easier
to treat the rapé as a substance.

Ultimately, to fully experience the intensity of the rapé, it’s much better to have a
friend blow into your nostrils rather than to blow the medicine yourself. However,
if you don’t have a friend around who knows how to deliver a rapé soplada, here
are step-by-step instructions on how you can self-administer medicinal rapé.

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Guidelines for Administering Rapé to Yourself

How to self-administer rapé with a Kuripe

The most important success factor in self-administering medicinal rapé is finding

that perfect-fit kuripe (the specific apparatus designed to self-administer rapé by
yourself). You are really going to need to test this out first-hand as best you can.
Simply holding the kuripe up to your mouth and nostril does not mean it will
easily send a strong jet of snuff into your nose once you get down to it.

If you are shopping for a kuripe, you really do want to put one end into your
mouth and another into your nostril before choosing which kuripe to purchase.
It’s a bit like trying a pair of pants before selecting the ones you want to buy. This
is a more personal and specific requirement so make sure you invest the
necessary preparation in this – otherwise chances increase that you will be
disappointed with your kuripe.

Here is the complete guide, step by step, on how to self-administer this sacred
medicine.

Step 1: Find an appropriate place to take your rapé.

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Step 2: Ground yourself into the present moment and focus on your intention for
this prayer. What information are you hoping to receive from the plant medicine?
What guidance are you seeking from the spirits of the forest?

Step 3: Recite your rapé chant of prayer as you measure out the amount of rapé
you want to consume on the palm of your hand. You may want to flatten out and
shape the quantity of rapé for easier scooping.

Step 4: Load up the nose end of your rapé applicator with half the amount on
your palm, scooping towards yourself, in the direction of your heart. Tap the V
end on a hard surface to remove any stuck rapé or air pockets.

Step 5: Take a deep breath, place the mouth end of your kuripe into your mouth
and fit the nose end snugly into your nostril.

Step 6: Lean forward a little, close your eyes (so you don’t blow rapé into them)
and forcibly blow the rapé into your nostril.

Step 7: Take a moment to experience the first dosage of rapé. Do you need more,
do you need less?

Step 8: When you are ready, load up the nose end of your kuripe with the rest of
the rapé on your palm. Tap the V end on a hard surface to remove any stuck rapé
or air pockets.

Step 9: Take a deep breath, place the mouth end of your kuripe into your mouth
and fit the nose end snugly into the opposite nostril.

Step 10: Lean forward a little, close your eyes (so you don’t blow rapé into them)
and forcibly blow the rapé into your nostril.

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Step 11: Take a moment to experience the rapé. You can move the force of the
rapé through your channels with your fingers. Place your fingers on your middle
fingers on the top of the bridge of your nose, move the energy of the rapé up your
forehead and and run all your fingers along the top and sides of your heads.
Brush the energy down the back of your head, along your shoulders and off into
the air. You can snap your fingers to clear any old, stuck or negative energy that is
being moved out of your field.

Step 12: Ground into the present moment and allow your consciousness to
connect to Nature, to the healing plants in the medicine you just consumed. Lean
forward to minimize rapé backdrip. Feel the ground with your hands.

Once the experience of the rapé has subsided, you may want to clean yourself up
to feel more fresh, by rinsing your nostrils or patting cold water on your face.

In a similar way to working with master plant teachers like huachuma or

ayahuasca, when you take rapé you are also signing up for an apprenticeship with
the medicinal plants in your rapé blend, but on a subtler level.

As you keep taking your rapé, you enter into a dialogue with the plants. I invite
you to listen.

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Brazilian Tribes that Make Rapé

Most of the well-known rapé blends come from Brazil and are named after their
tribe, regardless of what's in the blend. In other words, you may have several
different rapé blends, each containing different plants (and thus having different
effects) all named with the same name. 

Imagine a winery that produces several types of red, white and rose wine every
year and having all of this wine called by the name of the winery. It's both tragic
and nonsensical, but this is where we are. Hopefully, as the international rapé
market matures, we will begin to see more discernment among rapé enthusiasts
as well as merchants, so that more attention is paid to naming the blends.

Another critical piece of information that is lost in the supply chain is the name of
the rapé maker. Within a tribe, you have different people who make rapé, with
different levels of skill and knowledge. Some are shamans, some are apprentices,
others are enthusiasts. The primary difference between a tribal blend that was
amazing and another of the same recipe that was so-so, is typically the skill of the
person who made it.

Batches of rapé that are made following the same recipe by the same person
might also turn out differently. This is because many different factors affect the
potency of the plants used to make each blend - how old the plant was, when it
was harvested, the quality of the soil, the amount of rain that year, etc - so that
every batch is unique... just like wine.

If you are a rapé enthusiast, here are some of the Brazilian tribes who make rapé
and some of the plants you might find included in their blends.

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Apurinã

Green rapé from the Apuriná tribe is highly stimulating, but doesn’t contain tobacco.
Image Credit: Rapé Indígena Facebook Group

The Apurinã tribe belong to the Aruak linguistic group and consists of
approximately 2000 - 4000 members that live in over 27 indigenous territories
along the Purus River and its tributaries in the Brazilian Amazon. They are a
migratory tribe, which is what accounts for their wide distribution over a large
region.

In the world of rapé, the Apurinã are best known for their signature, bright green,
tobacco-free rapé, made from the powdered leaves of a plant that they call
“Awiry”.

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Awiry rapé has an eye-opening effect that elicits a wakefulness that is free of
dizziness or purging that some of the stronger tobacco-based blends can bring.

Because Awiry grows close to the river, this rapé can only be made in the dry
season when the river is low. Awiry is traditionally inhaled through a straight tube,
a unique snuffing style that differs from other snuff varieties that are blown up the
nose.

No other tribes make a rapé blend like this. It is a great rapé blend for a beginner
or for those who prefer tobacco-free snuffs.

Click Here to Buy High Quality Apurinã Rapé Online

Huni Kuin
The Huni Kuin, also known as the Kaxinawá, belong to the Pano linguistic group
and inhabit a region that spans the tropical forest of eastern Peru, across the
Andean foothills and into the states of Acre and southern Amazonas, covering the
areas of the Upper Juruá and Purus, and in the Javari Valley. They share territory
with three other tribes, the Ashaninka, the Shanenawa, and the Madija.

They place a high value on their extended family structures, while the shaman
and the tribal leader share the guidance of the community. Rapé blends made by
the Huni Kuin are strong and typically have a tobacco base.

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Huni Kuin rapé blends may include ashes of the Murici tree (Byrsonima
crassifolia), which is a plant used in traditional folk medicine to clear energies
that accumulate in the lower abdomen. Another common rapé blend might 
include Cumaru de Cheiro (Amburana cearensis) seeds, and is used as medicine
for respiratory problems.

Click Here to Buy High Quality Huni Kuin Rapé Online

Kuntanawa

The Kuntanawa tribe belong to the Pano linguistic family who live in Acre, Brazil,
close to the Peruvian border. The Kuntanawa were assumed to have been
exterminated owing to the expansion of rubber production in the upper reaches
of Amazonian tributaries. However, in recent years, underwent a process of
cultural re-invention and, with the help of a local anthropologist Mariana Pantoja,
were able to achieve recognition as a tribal group.

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Haru Kuntanawa blowing rapé into the nose of another shaman.

Image Credit: Lorna Liana

Pedro, the chief, and his son Haru Kuntanawa make beautiful, aromatic tobacco-
based rapé blends. Blends might include Chamba or Anador, which is is a
traditional herbal medicine used to alleviate different pains, such as headaches
and muscular pains. Alfavaca da Mata another herb that the Kuntawa use in their
rapé, which helps clear 'Panema,' a general negative energy that brings sickness,
unease and bad luck in daily life.

Click Here to Buy High Quality Kuntanawa Rapé Online

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Nukini
The Nukini are a tribe of a little over 600 people that belong to the Pano linguistic
group and are found in the Juruá Valley of Acre Brazil, close to the Serra do
Divisor (Dividing Mountain) national park, in a region flanked by the Peruvian and
Bolivian borders. Their small population is a result of a devastating history of
dispossession, violence and exploitation since the mid-19th century at the hands
of the rubber industry.

Nukini rapé is tobacco-based and believed to contain feminine power, as the

majority of the plants that are used for making medicines are gathered, and even
formulated by the women of the tribe. The Nukini like to make their rapé with
tobacco powder and Parika ashes, which adds strength, and blend in other herbs
such as Mulatinha, used for relaxation, or Trevo Cumaru, used to treat respiratory
issues.

Click Here to Buy High Quality Nukini Rapé Online

Yawanawá
The Yawanawá are a tribe of roughly 900 people from the Pano linguistic group,
who occupy 8 villages along the Gregoria river, outside of Cruzeiro do Sol, Acre,
between Peru and Bolivia. Its community is, in fact, a conjunction of people that
includes members from other groups: Shawãdawa (Arara), Iskunawa, Rununawa,
Sainawa, and Katukina.

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This configuration is the result of a dynamic common to many Pano groups –

alliances through marriage, women captured during warfare
conflicts, the migration of families – and a series of historical events, like the
arrival of non-Indians (including epidemics and demographic alterations).

The Yawanawá refer to their rapé as “Rume” and their most common rapé blend
is made with tobacco powder and ash from the bark of the Tsunú tree. Tsunú is
uplifting and strong, and may make your eyes water or cause you to break out in
sweat.

While this village staple rapé is ubiquitous among the Yawanawá, the evolving
rapé marketplace seems to be inspiring the tribe to produce blends other than
tobacco and Tsunú. 

Click Here to Buy High Quality Yawanawa Rapé Online

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Does Shamanic Snuff Cause Cancer?

With the expansion of rapé around the world alongside ayahuasca and kambô
(sapo) frog medicine, one big question arises in the Western mind around this
newfound ancient way of consuming tobacco - does shamanic snuff cause
cancer?

With the success of anti-smoking campaigns around the world, most of us are
aware of the dangers of smoking cigarettes and how it increases your risk of lung
cancer. So naturally, the question arises: Does snorting dry tobacco snuff up your
nose also cause nose cancer?

Western Scientific Research on the Risks of Dry Smokeless

Snuff Is Lacking

When it comes to assessing the risks of dry nasal snuff use, the oldest population
of snuffers – the indigenous peoples of the Amazon basin – has escaped Western
scientific scrutiny. Shamanic snuff goes back to pre-Columbian times, and while
people in the Amazon continue to insufflate tobacco-based snuffs, in all these
hundreds of years, no scientific studies have been made to determine whether
the indigenous populations have ever developed nasal or lung cancers from this
ancient practice.

Amazonian peoples used and continue to use these snuffs to treat a wide variety
of ailments, from general listlessness to digestive issues and respiratory
infections. Shamanic snuffs were never a mass market product – they were made
in small batches by shamans for specific medicinal purposes. Amazonian 

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shamanic snuff is typically produced from organic, wild-crafted ingredients.

Most consumers of shamanic snuff in the Amazon do not even smoke
cigarettes.

After the indigenous practice of insufflating powdered snuffs was discovered

in Brazil, snuff made its way across Europe and was met with popularity:

In 1566 the Queen of France was convinced that it cured her migraines.

Napoleon sniffed over seven pounds of snuff a month.

In 1624 Pope Urban VIII threatened excommunication for snuff users,

because sneezing was thought to be too close to sexual ecstasy.

While there was a brief period of time in Western civilization where dry nasal
snuff was the rage until the 19th century, this practice eventually died out
and was replaced by chewing oral wet tobacco (also referred to as “snuff”)
and cigarette smoking. Today, people who regularly consume smokeless
tobacco account for less than one per cent of all tobacco users, and those
who consume dry nasal snuff are an even smaller subset of snuff users.

Scientific research into the health risks of tobacco use have focused on these
two most common forms of consuming tobacco – smoking and chewing.
Both these methods of consuming tobacco have been extensively
researched and found to cause cancer in the long run. If one were to observe
the rate of abuse related to the different ways of consuming tobacco,
smoking has the characteristics of a pandemic; the use of smokeless tobacco
could be defined as endemic; and that of nasal snuff – sporadic.

For this reason, there are very few clinical reports on the health risks of dry
nasal snuff, because of the limited spread of dry nasal tobacco abuse today.

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Did Indigenous People Get Cancer from Using Tobacco Snuff?

Matses tribemen using Tepi blow pipe

Not that we know… and it seems highly unlikely given its long-standing use. If
consuming tobacco-based shamanic snuff was a cancer-causing practice, the
indigenous people surely would have picked up on it hundreds of years ago.

Indigenous people also had a different relationship to tobacco than Westerners.

Firstly, they traditionally considered tobacco to be a sacred plant medicine.
Secondly, shamanic snuff is consumed ritualistically - usually with one person -
say the shaman, administering it to another individual using a blowpipe; it is not
really consumed on the sly, as a habitual personal vice in the way cigarettes are
typically consumed.

Furthermore, indigenous tribes used a different kind of tobacco to make their

medicine, and they rarely smoked it. The tobacco used by indigenous tribes for 

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healing purposes is Nicotiana rustica – also known as mapacho – and while it is 
considerably stronger than the tobacco used in commercial cigarettes (Nicotiana
tabacum), mapacho smoke was rarely ever inhaled. If it was smoked, it was
typically smoked into the mouth like a cigar or a peace pipe, with the smoke
blown over a patient as a blessing.

Tobacco Smoking vs. Tobacco Snuffing

Tobacco taken in the form of snuff is considered far less dangerous than smoking.
Tobacco smoking is a widely recognized risk factor for cancer of the lungs, the
upper airways and the digestive tract. Few people know this, but the main risks
associated with tobacco come from what happens to the chemical constituents
when you smoke the tobacco. Be it in the form of cigars, cigarettes, or a pipe,
when you smoke tobacco you inhale a broad spectrum of toxic chemicals that
cause cardiovascular disease or induce malignancy:

"From the 2500 to 3000 different chemical substances inhaled when smoking,
polycyclic aromatic hydro-carbons, the tobacco-specifc nitrosamines nitroso-nor-
nicotine (NNN), 4-(methylnitrosoamino)-1-(3-piridyl)-butanone) (NNK), carbon
monoxide, ana-basine and cotinine are related to higher cardiovas-cular risk."
(The Journal of Laryngology & Otology, September 2003, Vol. 117, pp. 686–691)

All of the components of smoking that lead to cardiovascular disease, such as

fibrinogen, are all greatly reduced when insufflating dry smokeless tobacco.
 Snuff has shown no effect on promoting atherosclerosis or myocardial infarction.

The effects of smoking have been widely documented and researched to the
point where it is well-known that long-term smoking significantly increases risks
for cancer. In smokers, there is a four-fold increase in risk for head and neck
related malignant cancers. By contrast, there is no convincing evidence that dry
tobacco 

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snuff increases risk of head and neck cancers. There is strong evidence that the
carcinogenic aspects of smoking is created when heat is applied to the tobacco.
Obviously, a snuffer of dry nasal tobacco is not exposed to any of these
chemicals, which area all induced through burning.

There are, however, some carcinogenic compounds still present in smokeless

tobacco, even without the application of heat. Carcinogenic chemicals called
“nitrosamines” are still present in dry nasal snuff. In fact, in many cases the
concentration of nitrosamines are higher in the form of snuff. However, the
existing clinical evidence of nasal snuff as a carcinogenic factor in the nose and
the paranasal sinuses is not convincing.

A 1992 study of the systemic genotoxic effects of tobacco-related

nitrosamines following oral and inhalation administration were found to
have carcinogenic effects in rats, but the extrapolation of the results to
carcinogenesis in humans is difficult, because of tissue and animal
specificity.

A recent study of 63 regular long-term snuff users in England had no

signs of malignancy.

In Africa, an elevated incidence of carcinomas of the maxillary antrum in

snuff users was described in South Africa Bantu, and data shows that
consumption of Zulu snuff make increase the risk of cancer; in both
cases, it’s suspected that the addition of charred aloe stems (which gives
a higher level of the carcinogenic benzpyrene to the tobacco snuff) is
responsible for this effect.

So to summarize, the risks of adverse health outcomes depend on the type of

smokeless tobacco used in a specific region of the world – whether it’s dry or
moist, whether there are any additives, and what those additives are.

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What About Nicotine?

Nicotine is the main psychoactive in tobacco. Nicotine is typically considered the

main culprit for the addictive tendencies associated with smoking.

While nicotine is addictive, it is not carcinogenic. However, the cigarette industry

has manipulated the nicotine content of smoking tobacco to create more
dependency… in order to sell more products. Cigarette dependency results in
continued exposure to the carcinogenic compounds created when tobacco is
burned and the smoke is inhaled.

Because tobacco-based Amazonian shamanic snuff is made with Nicotiana

rustica, it contains more nicotine than cigarettes, and therefore can be habit
forming.

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Can Shamanic Snuff Help Ease Your Cigarette Addiction?

The smoking cessation industry is a billion dollar industry touting a wide range of
products that help you to “quit smoking”, everything from electronic cigarettes,
to patches and pills.  

Smokeless tobacco has the benefits of eliminating the smoke-related health risks,
proponents of smokeless tobacco advocate for its use as a smoking cessation
tool. Though nasal sniffing of dry snuff remains a rare practice, shamanic snuff
may actually be one of the safest cigarette alternatives, free from the dangers of
synthetic ingredients often included in products designed to help you quit
smoking.

Many of the products designed to help people quit smoking utilize nicotine
replacement therapies. Though the nicotine is absorbed a little differently, the
high associated with smoking is mimicked when you use tobacco snuff.  However
it’s been found that 24 hours later, the concentration of nicotine in the blood is
lower than it is with smoking, resulting in lower negative impact on the
biomarkers for cardiovascular disease.  In other words, you get the nicotine high
with lower risk of heart and lung disease.

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So What's the Verdict? 

The negative health effects of consuming smokeless tobacco depends on:

The type of smokeless tobacco snuff – oral moist tobacco snuff versus
dry nasal tobacco snuff

What region of the world it comes from – which determines how it is

made

Whether synthetic ingredients have been added to the product

Because shamanic snuff from the Amazon is a dry nasal snuff made from organic,
wild-crafted tobacco and medicinal plants, its cancer risk is extremely low. While
potentially habit forming due to its high nicotine content, there is currently no
clinical evidence that this type of dry, smokeless tobacco causes lung cancer, nasal
cancer or heart disease.

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The Commercialization of
Shamanic Medicines

Products from TERRA Sagrada Xamanismo in Brazil

Image Credit: Rapé Medicine Sagrada Facebook Group

The expansion of shamanic medicines around the world is a phenomenon that is

here to stay, and the sharing of medicinal plants across cultures has been a long-
standing practice of humanity. Cannabis, coffee, cacao, opium and sugarcane
have been traded across continents for hundreds of years, and in some cases,
integral tools used in colonialist pursuits of land, capital and empire that have
created many of the third-world countries and Banana Republics of today.

The expansion of ayahuasca, rapé, kambô, huachuma, and iboga into Western
commercial markets has created economic dynamics that can be delicate and 

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difficult to navigate.  Sustainability, and ensuring that plant and animal

populations can regenerate is a key concern. Product quality is another issue.

Because traditional shamanic medicines can be difficult to source and are often
laborious to make, the temptation to cut corners is real, as more suppliers enter
the market, and prices come down. Shamanic medicines cannot be mass
produced by machines without losing their spiritual power, because their very
power rests in the medicine maker's personal relationship with the plants, their
ability to identify and harvest wild medicinal plants, and the ceremonial
container within which he or she prepares the medicine.

It can also be difficult for the end user to assess the authenticity of the medicine
they have procured, unless they know who made it, and procured it directly from
the maker. Unless there is utmost trust between the consumer and the supplier, it
is really difficult to know what is in the bag of green powder labelled "huachuma"
or the glass vial of rapé you purchased from the New Age store in Rio de Janeiro,
unless you get the contents analyzed in a lab.

There is way more demand for shamanic medicine than there are shamans to
make it, so numerous middlemen are entering the market, and some are
unscrupulous. Whether it's substituting egg whites for kambô frog sweat on a
bamboo stick, to using ash out of a fire pit, rather than smoked, pounded tree
bark that has been meticulously filtered through a sieve, the pressure to
capitalize on voracious Western demand is strongly felt by people who live in the
poorest regions of the world, who have few economic alternatives.

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What Can You Do to Support An Ethical

Shamanic Marketplace?
Most shamanic practitioners consider themselves to be on path of spiritual
awakening, and genuinely desire a sustainable, equitable and inclusive human
presence on this planet.

Unfortunately, some stubborn spiritual bypass also plagues the plant medicine
community, which can be attributed to underlying shadows of neocolonialism
and cultural appropriation, as well as spiritual and resource extractivism.

These predispositions are so entwined in the fabric of Western society that most
of us are unaware of how we perpetuate these tendencies. Here are some
suggestions on how you can loosen their grip:

Tip #1: Let Go Of The Idea that Sacred Medicine Should Be Free

There is an erroneous belief in the shamanic community (usually held by spiritual

Westerners) that shamanic teachings and shamanic medicine "should be free."

This belief is erroneous because it typically arises from the projection of one
cultural paradigm - spiritual teachers in Asia, living in monasteries that receive
regular tithing from the surrounding community, who offer donation-based
services - onto a different cultural paradigm that is based on doctoring.

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Shamans are the village holistic healers and they were always paid for their
services, whether it was in cash, chickens or exchange of labor, as you might do
with your neighbors in a village ecosystem.

This erroneous belief also spiritually bypasses basic comprehension of what it

takes to make medicine, especially good medicine. The years, decades and
lifetime of learning. The hours, days, weeks of gathering and preparation. Indeed
the medicine can be free, if you are willing to go into the forest to seek, identify,
harvest, and prepare the medicine yourself.

Until then, please consider the time and knowledge it takes to make good
medicine, and pay your shamans. Indigenous people do not have many
opportunities to earn the hard currency they need to purchase clothing, gasoline,
aspirin, parasite medication, boat propellers, and other things they need to
survive in the forest. Purchasing fair-trade, indigenous or shaman-made rapé is
one of the best ways to support indigenous communities economically.

Insisting that this medicine be free, or cheap, even if it has travelled thousands of
miles out of the Amazon to you, and somebody along the way painstakingly
measured out the fine powder into little tins and glass vials and put a pretty label
on it, is lacking in understanding and appreciation of what it took to get the
medicine to you.

Given that Westerners have considerably more privilege and wealth than the
indigenous, the idea that medicine should be free is not only entitled... it is, most
definitely, not spiritual.

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Tip #2: Purchase Shaman-Made, Fair Trade, Wild-Crafted Rapé

Purchasing shamanic medicines at a good price helps the art of making rapé stay
alive, thrive, and innovate in new creative ways.

It ensures that those rapé enthusiasts who are dedicated to learning and
mastering this laborious art, can be supported in their deepening their
apprenticeship with the plants without having to abandon their endeavors to get
a menial job. It ensures that shamans will have apprentices, and apprentices will
be motivated to become shamans, rather than become loggers, miners, cattle
ranch hands, or truck drivers.

Many indigenous shamans who travel around the world holding ayahuasca
ceremonies will also have rapé. Purchasing rapé from them not only ensures they
can make enough income on an expensive overseas trip to bring back to their
communities, it ensures you will have good quality rapé.

Many Western ayahuasca and kambô facilitators who travel to South America
often return with rapé that they may have procured from their teachers.

Increasingly rapé is being sold online. A Google search will bring up a number of
online stores; however, unless you know the individuals operating these
businesses, it may be difficult to determine the quality and the source. 

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Regardless of whom you are purchasing your rapé from, do make a point to
inquire where the rapé came from, what plants are in it, and who made it. Not
only will you learn about what you are choosing to put into your body, you give a
clear signal to the supplier that customers are interested in these details. And this
encourages transparency in the marketplace.

Tip #3: Decolonize Your Mind & Practice Sacred Reciprocity

Have you ever noticed how your beliefs, motivations and day-to-day life is so
fundamentally shaped by capitalism?

The fact that you are reading this guide indicates that you are most likely from a
modern, industrialized society in the Global North, and most probably a Western
culture. Because you got this guide off the Internet (probably using a
smartphone) and have the extra time to explore interests beyond your basic need
for survival.

Regardless of whether you, personally, believe yourself to be wealthy or poor, the

truth is, the privileges and opportunities we have as citizens of the Global North
far outstrip the privileges and opportunities of the vast majority of the human
population living in the Global South. 

Much of this is due to colonialism and the systems of oppression that were
established to ensure that certain groups had access to the benefits of society
over others.

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The North has always had an extractive relationship with the Amazonian South.
First it was rubber, then it was oil and timber, and now it’s medicine and
spirituality.

To the point where now:

There are more non-indigenous people consuming plant medicines like

ayahuasca than indigenous, and

More non-indigenous facilitators holding ayahuasca ceremony than

indigenous shamans.

Much of the wealth of the Global North was built upon colonizing and plundering
other countries. Colonialism started before post-industrial modern capitalism. Its
legacy continues today with the predatory capitalism that continues to consume
the planet’s dwindling natural resources, often seizing these commodities by
force.

The indigenous of the Amazon continue to be threatened with violence and

driven off their land. Racism, violence political oppression and economic
marginalization in an ancestral homeland that was stolen from them has given
rise to generations of trauma, depression, alcoholism, and suicide.

If you can take the time to learn about medicinal rapé of the Amazon, please
consider taking the time to also learn about the history of colonialism, the
continued existence of systemic oppression, and how you might use your
privilege to become a true ally to the indigenous movement.

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How to Establish a
Right Relationship with Rapé

Art inspired by the medicinal rape

Image Credit: The Arte do Rapé Facebook Group

Whether you are choosing to administer rapé for yourself using a kuripe, or with
others - using a tepi, I hope this guide has provided you with thorough step-by-
step instructions on how to consume this sacred medicine and receive optimal
results. Mindfulness of the source of your medicine, how it’s being administered,
dosage, intention setting, and the space in which you use it are all important
components for a sustainable, non-addictive relationship to rapé. Context is
everything when it comes to using rapé in a sacred, safe, and supportive
container.

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I invite you to be conscious of the attitude you have towards the ceremony itself,
as that attitude or intention will greatly affect the outcome of your experience. I
welcome you to take to heart the importance of setting a proper environment
with clear intention, and use this book as a reference guide whenever you are
feeling disconnected. A calm, tranquil, and meditative environment with an air of
sacredness, introspection, and respect towards the process of healing and the
medicine itself will all greatly enhance and support your experience. Each
individual’s intention will be unique; the most important thing is to not treat the
consumption of rapé as a social ritual or party drug. It is a sacred medicine to be
used with prayerful intent.

An attitude of openness, curiosity and courage is also necessary in order to make

the most out of your rapé experience. Be extra-careful when choosing the people
with whom you will experience this ceremony. It is very important to do this with
people you trust and respect, not with less reputable or suspicious individuals –
this includes the shaman, should you choose to work with one. Make sure to trust
your gut feeling on this one – it is better to postpone or do a ceremony on your
own rather than do it in an improper environment or with inappropriate types of
people.

At this exciting juncture in human consciousness and evolution, we can have the
opportunity to receive the awakening and transformative power of ancient plant
medicines and practices.  Sacred medicines are gaining more and more
popularity amongst modern shamans and spiritual seekers looking to heal,
cleanse, transform, and connect to other realms. With great power comes great
responsibility. It is our intention that this guide has helped empower you with the
ancient wisdom of how to make use of the powerful medicinal properties of rapé
in a responsible, sacred, and ceremonial way. 

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Medical Disclaimer
EntheoNation is a transformational media company and a web show featuring visionaries
pioneering the cutting-edge of awakening through psychedelic science, modern shamanism, &
visionary culture.
Our mission is to provide informative content about the therapeutic benefits of psychedelics
and visionary plant medicines in a way that integrates science, culture, and spirituality. We are
interested in the exploration of other non-ordinary states of consciousness for personal,
spiritual and social transformation.

We encourage the responsible use of entheogens for the purposes of self-awareness and self-
mastery. We do not explicitly encourage the use of psychedelics for every individual, nor do we
endorse activities that may be considered illegal in your locale. We strongly encourage a
discerning mind when approaching powerful visionary substances, and respect when
participating in the cultures that consider these medicines sacred.

All content, including text, graphics, images, video, downloadable guides and information,
contained on or available through the Entheonation website (and its associated social media
channels) is for general information and education purposes only. The information provided
through the EntheoNation platform is not intended or implied to be a substitute for
professional medical advice, diagnosis or treatment.

EntheoNation makes no representation and assumes no responsibility for the accuracy of

information contained on or available through this web site and its associated channels, and
such information is subject to change without notice.

You are encouraged to confirm any information obtained from or through this web site and its
associated channels with other sources, and review all information regarding any medical
condition or treatment with your physician. NEVER DISREGARD PROFESSIONAL MEDICAL
ADVICE OR DELAY SEEKING MEDICAL TREATMENT BECAUSE OF SOMETHING YOU HAVE READ
ON OR ACCESSED THROUGH THIS WEBSITE.

Always seek the advice of your physician or other qualified health provider with any questions
you may have regarding a medical condition.

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Where to Purchase High Quality Rapé

Shaman-Made Tribal Rapé from Sacred Snuff

Each indigenous tribe has its own shamanic snuff recipes that we
faithfully represent here at Sacred Connection.

All our snuffs are sourced directly from the tribes whose names they
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For a truly authentic experience, buy snuff that is crafted in its

ancestral home by the people who revere it most.

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Exclusive Rapé Blends by Chakra Openings

All of our Rapé comes from either Peru, Brazil, or Ecuador, made by
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All of our products are 100% organic, made with the prayers and
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Having tried, tested, and worked with over 50 different types, we sell
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