Bottle With Sprayer, 11 Ml from Brazil (SKU 3259)
Rapé nasal spray. Apply one or two sprays in each nostril, while holding the sprayer almost horizontally. Slightly breathing in through the nose will enhance the entry into the sinuses. The strength of the Rapé is immediately recognised and comes on like a sensory explosion in the front of the head. Rapé juice has a strong effect on focus and presence, it provides powerful grounding and stops the chattering of the mind. The juice has a profound cleansing effect on the sinuses and it opens the heart and mind. Detailed information below.
Packed in 11 ml amber glass bottles, nose-spray dispenser included.
Tabaco juice is a traditional medicine to the indigenous and it is widely used through the continents by different shamans and healers. The application of the juice of Rapé is developed by us and we have finetuned the production method since many years and we are proud to present "Suco de Rapé" to our customers.
Suco de Rapé is a potent nasal spray. It is made by steeping a blend of 10 different varieties of Rapé in a hydro-alcoholic solution for many months. Organic bio alcohol was used in the steeping and extraction phase to ensure stability of the infusion and to stop the natural fermentation process. Following the long steeping, the juice is separated by extensive filtering and then slow vacuum evaporation of the solution reduces the liquid into a juicy extract. The vacuum reduction involves no heat. The result is a high quality concentrated extract and so called "raw" product. Before bottling, a small percentage of bio alcohol was added to ensure a limitless shelf life.
Suco de Rapé liquid extract comes in 11 ml amber glass bottles, with a nose-spray dispenser included. Apply one or two sprays in each nostril, while holding the sprayer almost horizontally. Slightly breathing in through the nose will enhance the entry into the sinuses. It is important to treat each nostril, as both sides have separate properties: the left side is used for expelling negative energy and the right side is used for receiving good energies, balance, and health. Advised is to allow the fluids to go outward by blowing the nose, and that the remains are not swallowed but spit out. It is advised to keep the body upright and not lying down on the back after administering.
The aroma and strength of the Rapé juice is immediately recognised as a genuine Rapé and comes on like a sensory explosion in the front of the head.
Rapé juice has a strong effect on focus and presence, it provides powerful grounding and stops the chattering of the mind. The juice has a profound cleansing effect on the sinuses and it opens the heart and mind.
Other names: Fluid Rapé, Rapé juice, Liquid Rapé
Tabaco is one of the most traditional and most wholesome plants of the Amazon. It is used alone by shamans that specialized in tobacco (tabaqueros) or it is used in combination with other plants, like ayahuasca. Another traditional tobacco use is the use of singa, or tobacco liquid. Singa is often applied during initiations, crises, and rituals, where it can be snuffed, drunken, or spit over the body of a sick person with according chants. Moreover, singa has sedative or narcotic effects that help to induce a trance state, and in addition, to suck out evil spirits and illnesses in patients.
Shamans that use singa either drink it or snuff the liquid to induce strong visions, like shamans of the Montaña and Guyana region where a tobacco liquid is taken for magico-religious ceremonies. Yet, every tribe has their own particular ways of using and preparing singa, some mix it with other ritualistic plants, like Ayahuasca or maikoa (Brugmansia), and in other tribes, like the Coto Indians of Peru, only shamans are allowed to snuff singa, whereas other male tribe members are only allowed to drink the juice. The Jivaro of the Montaña became very sophisticated in drinking and preparing tobacco juice to envision and to communicate with the earth and its spirits (Grimal 1965). Moreover, the Jivaros drink singa during initiations, vision quests, war preparations, and during witchcraft – and even female tribe members are allowed to use singa. The Guyana Indians squeeze and steep the leaves in water. Then the liquid can either be drunken or snuffed, depending on their gender: female tribe members drink, whereas male members tend to inhale the liquid. The Tukanos of Columbia and Brazil use singa only during shamanistic rituals, and apply the liquid solely to shamans or apprentices to cause vomiting and eventually narcosis. Some tribes also boil the tobacco water down into a concentrate and, sometimes they add a thickened casava starch to the brew in order to get a thick tobacco paste. This tobacco paste is licked from the fingers or from a stick. Either way, the strong liquid brings the user very quickly into somnolence and evokes a strong physical reaction, including trembling, vomiting, and nausea – which is considered indispensable to clean and purify the body and mind.
The shamans in the Ecuadorian Montañas drink tobacco juice to communicate with the spirit world and they inhale tobacco water to call the tobacco spirit and ask for help to treat illnesses and relieve hostile energies or supernatural forces. Tobacco shamans from the Campa, drink concentrated tobacco juice to communicate with and ask for support of spirits during ecstatic trance states. The tobacco drink allows the shaman to ease the suffering of sick people and of people that have been attacked by dark shamans or evil spirits. Moreover, tribes like the Jivaros use Tabaco juice for several medicinal purposes, including the treatment of indisposition, chills, pulmonary problems, and snake bites.
Be careful when swallowing the juice, it is highly intoxicating when consumed in high doses!
Schultes, R.E. and R.F. Raffauf. 1995. The Healing Forest: medicinal and toxic plants of the northwest Amazonia,Dioscorides Press, Portland, Or.. ISBN 0-931146-14-3
Wilbert, J. 1987. Tobacco and Shamanism in South America, Yale University Press, New Haven, Conn.
Rubin VC (1975). Cannabis and Culture (World Anthropology). Mouton, the Hague, 1975.
Grimal, Pierre, Larousse World Mythology, Secaucus, New Jersey, Chartwell Books, 1965. p. 483
Ross IA (2005). Medicinal Plants of the World, Volume 3: Chemical Constituents, Traditional and Modern Medicinal Uses. Humana Press. 2001 edition
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This natural product is offered for its ethnographic and historical value and is delivered with no expressed or implied fitness for a specific purpose. It is simply a raw botanical specimen, or a scientific sample. The information provided is purely meant for historical, scientific and educational purposes and should never be interpreted as a recommendation for a specific use. The use and application of our product is at the customer's decision, responsibility and risk.
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