Tomás Adriano Perez.

The Four Tobacco Ceremony comes from the Native American tradition. Tribes from North America have been sitting in those circles for hundreds of years to pray, heal, and strengthen their communities. Such ceremonies, during which the medicine of Grandpa is shared, were particularly essential for Native Americans in the 19th ceremony, giving them strength to survive the Reservation Era.

In this ceremony, each element is a part of the prayer and shared work of elevating the energy. In the center, there is Grandfather Fire. We sit around him, connect to his spirit, and receive his teachings. Sacred instruments, the tobacco, cider, and even the way of walking and sitting during the ceremony all have their symbolism and roles. Their meaning will be explained in the appropriate moments of the ceremony—it is essential to follow those explanations and recommendations. 

The ceremony consists of four rounds. During each of them, participants are offered medicine. Also, with each round, the instruments (the water drum and the gourd) are passed around the circle, giving participants the opportunity to pray through singing. The leader and helpers of the ceremony each have their responsibilities (such as the fire, the cider, or playing the drum) and guard the order of the process. 

Prayers with tobacco take place in four special moments, spread between the beginning of the ceremony and the morning. The ritual ends with sharing of the sacred water and aliments. While the energy goes up gradually during the night, it is important to maintain focus on the intention and prayer at all times. It is said that the medicine of Peyote opens the heart and rules in the realm of dreams, while the ceremonial fire has the special power of fulfilling intentions. In addition, the meeting helps to connect to the four elements. 

While there is no restrictive diet before the ceremony, it is recommended to abstain from pork and dairy for at least 24 hours, or even 2-3 days prior. It is also best to refrain from sexual activity in the same period.

If possible, choose a ceremonial attire to honor the ritual. It’s up to you what such an attire will be. However, we ask that women wear long skirts or dresses and cover their shoulders, which is another nod to the tradition in which the ceremony will be conducted. 

Singing is an essential element of the ceremony, which allows us to connect to the medicine and the prayer, strengthening our intentions and lifting the energy of the circle. The ceremony is divided into four parts and during each, participants can sing up to four songs (though, obviously, they are not required to). It is traditional to sing short songs in Native American languages, sometimes with the addition of English or Spanish, but sacred songs in any language or tradition are welcomed. The talent or abilities are not important, as the purpose is the prayer. 

The next day there will be a sweat lodge led by Tomas.

It is good to join him and thus close the process.

Priority is given to people participating in the Ceremony.

Tomás Adriano Perez. A healer from the Coahuila desert in Mexico. Guardian of hikuri (peyote) and yopo altars. He spent many years among the Wixarika (Huichol) people, living with them and learning about sacred plants. A disciple of Grandpa Bolívar (a Piaroa tribe  leader from the Amazon, Venezuela), from whom he received the so-called blessing for yopo medicine healing. Tomás is also the bearer of chanupa, the Sun Dancer and vision leader in Latin American and European countries.