Saints provide for our needs and desires. We request that they bless our enterprises and save us from danger. Saints are holy beings. This point cannot be overemphasized. To be in the presence of a true saint is to be in the presence of the sacred, even if that particular saint wasn’t all that sacred while still a living person.
It’s very easy to overlook this point as we contemplate which saints accomplish which practical tasks. In other words, while focusing on how Mary Magdalen and Saint Helena are invoked in love spells, how Saint Christopher provides travelers with safe passage, and how Saint Anthony helps find your lost keys or purse, it is crucial always to recall that these are sacred beings worthy of awe, not merely personal servants or some sort of robotic benefactors. To be in the presence of the saints is a gift and a blessing in and of itself. Saints don’t have to do anything for a relationship with them to be profoundly significant. In addition to providing for our material needs, saints offer profound spiritual lessons, as well as lessons in love, courage, generosity, and selflessness. The tangible miracles saints produce are the bonus, not the end-all.
How you work with a saint depends on what you seek. Perhaps you expect or desire nothing. Maybe you have found a saint whom you like or admire or one who is identified as your patron saint—the saint who is supposed to serve as your spiritual parent. It may be sufficient and potentially very soul-satisfying to dedicate a candle to this saint on his or her feast day, merely as a gesture of respect or affection. You may wear a medallion bearing this saint’s image or carry a holy card because doing so provides peace of mind and that is sufficient for you. If you don’t require actual, concrete assistance, then there’s nothing you must do beyond enjoying the company of the saints.
On the other hand, if you’re faced with a difficult situation and really need a little sanctified assistance, saints do provide miracles—that’s their claim to fame. If this is true for you, there are three questions to consider:
• How do I request a miracle?
• How will I know my request was received?
• How do I know which saint to ask?
The last question is discussed in the next section of this introduction. Let’s consider mechanics first.
Every religion that acknowledges saints also possesses approved methods of contacting and venerating them. “Veneration” is a key word. Saints are not worshipped like deities; they are venerated. The word “venerate” derives from the Latin veneratus. The dictionary defines “venerate” thus:
1. to regard with reverential respect or with admiring deference
2. to honor (as an icon or a relic) with a ritual act of devotion
Veneration may sound like a formal process, but nothing could be further from the truth. The word “venerate” is related to Venus, the Roman deity renowned as a goddess of love. Likewise, venerate is related to a root word that may be interpreted as “love.” The most popular saints, those hailed as miracle workers, are loved. In the best possible situation, you will find one or more saints whom you love and who, in turn, will love you back.
Thus, the simplest method of establishing a relationship with a saint is by veneration: the love you feel in your heart. Everything else is a formality. This book contains techniques traditionally used to communicate with saints and request their help, but never forget that you can simply speak your pain, needs, and deepest emotions to a saint. It is equally effective to utter words aloud or silently in your heart. Although rituals and magic spells are traditionally associated with some saints, all saints have historically responded to a heartfelt cry.
Many people journey to pilgrimage sites associated with a specific saint to speak intimately to the saint because of the traditional belief that a plea is more likely to be heard if delivered from certain places. Although you may get “better reception” at those sites, if you are unable to travel, don’t worry; petitions have been delivered from any place and every place.
A saint and the statue of a saint are not the same. Statues are merely representations. This may seem obvious, but many forget or fail to comprehend that saints are not lifeless or man-made; they are vital and responsive holy beings. Saints are not products of the imagination or merely archetypes. You don’t speak “at” them; you speak “to” them, and they potentially hear and respond. You can admire any saint from afar, but veneration is a deeper experience; it involves a relationship, and healthy relationships are mutually satisfying and reciprocal.
So what’s in it for the saints? In many cases, the saint has made a vow to provide assistance; thus, there may be a spiritual component that transcends any gift a person can offer in return. However, relationships between saints and their devotees are reciprocal. Devotees offer veneration, while saints provide assistance.
Sometimes, the person initiates the relationship; but the saint may do so as well. Saints may appear to devotees in dreams or in another fashion to volunteer their patronage.
Gestures of veneration are the simplest way for a person to initiate a relationship with a saint. The simplest and most traditional gesture of veneration is lighting candles, oil lamps, or incense. This can be done at a shrine, but for many devotees around the world, home altars are most convenient. Individual saints may also be associated with specific, specialized rituals. Some saints, especially the most popular ones, are celebrated annually with public festivals.
Different traditions possess different rituals. Roman Catholic saints may be petitioned or thanked via a nine-day prayer ritual known as a novena (see Glossary). Orthodox saints are traditionally venerated using sacred images known as icons. Likewise, special rituals are incorporated into the veneration of Jewish saints. As with saints of other traditions, Jewish saints are traditionally venerated at their gravesites, either by reciting psalms or through written notes detailing needs and desires that are placed directly on the grave or into cracks in the stone.
Saints aren’t always home. They may be out performing miracles or visiting celestial realms or possibly just socializing with each other. Leaving a stone on a saint’s tomb is considered the equivalent of leaving a message. This is not done casually, but as part of a ritual:
1. Find a small stone that will fit into your hand. Never take one off another grave.
2. Charge and activate this stone by holding it in your hand and concentrating intensely on your needs or desires. Talk to the saint while holding the stone: don’t be afraid to express your emotions. Cry into the stone; your tears bear your personal message.
3. When you’re ready to leave, place the stone on the grave.
Veneration is a fluid process. Cultures and spiritual traditions borrow, learn, or even appropriate from each other. Many saints are not as denominational as their devotees may be. (More about this when we discuss finding your own personal patron saints.) If a tradition or practice feels right to you, use it or adapt it to suit your own spiritual needs.
What happens when you’re really desperate and in need of a miracle? What do you do? What actions do you take? The most traditional and effective method is formally known as La Promesa (literally, “the promise”) in Latin America, but the same method exists elsewhere and in virtually all spiritual traditions, albeit with variations. This is an extremely ancient method. The reality is that saints are venerated in much the same way that spirits have been for thousands of years. This ritual transcends denominations and involves a series of steps.
1. Request a favor of the saint. This can be done at the saint’s shrine or anywhere.
2. Promise the saint something you will deliver if and when your request is fulfilled. Don’t be vague. Be extremely specific. Tell the saint exactly what you will give and when to expect it. It may be immediately upon receipt of a miracle, or after a specified period of time. If you are petitioning for pregnancy, for instance, advise that the gift will be delivered after a healthy baby is born, not merely on conception. (A popular offering in exchange for a long-awaited child is to name the child after the saint.) Be sure the time frame suits your personal situation.
The promise or payment may be lavish or very simple. Saint Jude, for instance, requests nothing more than public testimonial of his prowess, hence all those newspaper ads and Internet posts thanking him for favors received. The nature of the offering should reflect the magnitude of the favor requested. Small offerings may include candles to be lit at a shrine or at home. Purchase of a statue representing the saint or good works done in the saint’s name are also appropriate. Historically, the most traditional offering is a pilgrimage to a site associated with the saint. An offering may be interpreted as a gesture of gratitude or respect, or as a bribe. Either way, it should be something pleasing to the specific saint and something that you are capable of giving. Do not offer what you know you will never be able to give. You are dealing with a holy being and, although most saints are quite merciful, some are adamant that all vows be fulfilled, no matter what. Remember, if and when your miracle or request is received, make sure to fulfill your promise promptly.
Entries for individual saints in this book include suggested offerings. Certain saints are associated with very specific offerings. However, most are satisfied with prayers, good deeds, charitable donations, testimonials, candles, and pilgrimages. The most important aspect of an offering is that it is given lovingly and respectfully, not grudgingly. True gifts of the heart are more valuable than lavish donations offered carelessly. Frank Graziano’s Cultures of Devotion: Folk Saints of Spanish America (Oxford Univ. Press, 2007) describes a devotee’s offerings to Argentinean folk saint San La Muerte. The devotee vowed to belly dance for seven consecutive years at the saint’s annual fiesta, designing and creating special outfits and choreographing original dances. (See entry for Muerte, San La.)
Perhaps the most famous example involves entertainer Danny Thomas (1912–1991), who, as a young man, requested direction and assistance from Saint Jude, promising, in return, to build him a shrine someday. Eventually, Thomas became the moving force in establishing the Saint Jude Children’s Research Hospital in Memphis dedicated to caring for extremely sick children. In exchange for assistance, Thomas thus helped create a vehicle enabling Saint Jude to continue helping others.
Less conventional methods of working with saints exist, as well. Many saints are invoked with magic spells, although this is controversial and rarely officially approved. Ironically, many of the saints most closely associated with magic spells—the so-called magical saints—are among the oldest, most widely venerated, and respectable official saints. These saints participate in magic spells that many of them would presumably have condemned during their lifetimes, at least if their hagiographies are to be believed. Perhaps they have reconsidered former attitudes in the after-life. Or perhaps they provide an officially approved facade that allows devotees to retain access to forbidden or subversive spirits, even if unknowingly. Not all saints are associated with magic spells, however. Spells associated with specific saints in this book are found within their individual encyclopedia entries, along with instructions. (See encyclopedia entries for Agnes, Saint; Andrew, Saint; Helena, Saint; John the Baptist; Martha the Dominator; Peter, Saint.)
There are many reasons why magic spells are controversial. Suffice it to say that although spells and prayers are closely related, a prayer is a request made to a holy being while a spell is a demand. (See Judika Illes, The Encyclopedia of 5000 Spells, HarperOne, 2009, for more information.) In the meantime, here are some simple lessons and rules:
• General magical philosophy suggests that there is no such thing as coincidence. Rather, what appear to be coincidences are signs indicating that further attention must be paid. Not all coincidences are equally significant; however, all are worthy of examination and consideration. So-called coincidences are among the ways saints communicate with devotees. For example, if you request help from Saint Martha in the morning and by lunchtime an unexpected postcard bearing the image of a dragon, one of Martha’s symbols, has arrived in your mailbox, don’t just dismiss this as coincidence. It may be a direct communiqué from the saint, advising that your petition has been received. Pay attention. Further messages may follow. Disregarding coincidences is equivalent to discarding messages unread.
• There are many ways to cast a spell and many styles of spell-casting. The crucial component of every spell is its goal—what is the spell supposed to accomplish? It must be something wholeheartedly, truly, and deeply desired.
• Anyone can cast a spell. Experience is helpful but not needed. There is only one way to gain experience and there is such a thing as beginner’s luck. Not every spell works, even for the most experienced, although they may be quicker to recognize lack of success and thus take further action. You don’t have to hire a professional spell caster. Spells you cast for yourself are always the most powerful, because no one wants your goals more than you do. Spell-casting is a learned skill. While some may possess more innate natural talent than others, with effort, anyone can learn to cast a spell
• Focus intently on your desire while casting your spell. Your fear, desire, longing, or other passionate emotion is the fuel that activates your spell.
• During the process of spell-casting, “see” the goal of your spell as if it already exists or has already been accomplished. If you seek health, visualize yourself vital, pain free, and healed. If you seek fertility, visualize yourself happily cradling a baby. This is a necessary part of the process, even though it may be painful. Visualize whatever it is that you seek as if it were reality—even if that’s not true yet, and even if you don’t really hold out much hope. Force yourself to visualize the best possible outcome.
• Spells and affirmations are always spoken in the present tense, even if they are not yet true. For instance, say “My cancer is cured” instead of “My cancer will be cured.” The future tense keeps your goals tantalizingly just out of reach.
• Spells complement mundane activity; they do not replace it. In other words, if you appealed to Saint Pancras for employment using his magic spell, you still have to show up for job interviews. Magical intervention is not a substitute for medical attention. If your house is burning, call on Michael Archangel, but call the fire department, too.
People who actively venerate the saints often use the terminology “working with the saints.” Saint and devotee work hand in hand to fix solution-defying situations. The devotee is not merely a passive recipient of the saint’s gifts. Saint veneration, or spell-casting in general for that matter, does not encourage passivity. Instead, it enables the living to help create and control their own destiny in partnership with the sacred blessed dead.
Although their instructions may be written in similar fashion, spells are not cake mixes—they are not always predictable. If they were, they’d be science experiments, not magic spells. Sometimes, spells work better than anticipated; sometimes, they just work differently than expected. Sometimes, they don’t work at all. The same can be said for miracles. If miracles were utterly predictable, they would no longer be miraculous. Sometimes, saints don’t answer our pleas. Sometimes, a saint may explain why—perhaps in a dream or communication—but often the reason remains just another mystery of the universe, perhaps solved when you have also entered the after-life and can confront the saint in person.
What does it mean when a spell doesn’t work or a miracle is not received? There are various explanations. Perhaps it was the wrong spell for you. Perhaps the spell was cast incorrectly and you should try again. (This is especially true if you had trouble focusing or lacked sufficient privacy while casting the spell.) Maybe, for some reason, the saint was angered.
Or perhaps you requested something that you think is best for you, but the saint knows is not. How many of us, years later, have been relieved that some wish, enterprise, or relationship did not work out as initially deeply desired? Sometimes, with the passage of time, we realize that what we sought for ourselves was not really in our own best interests. Sometimes, the saint knows there’s something better up ahead for you that your request will negate or prevent. In other words, you may be praying for the preservation of an existing relationship, but the saint knows that a better partner awaits you once this relationship ends.
Sometimes, spiritual or personal growth entails pain that, given the choice, we’d much rather avoid. Then again, maybe the saint just hasn’t received your appeal. Or maybe you invoked the wrong saint—the spiritual equivalent of barking up the wrong tree. Nothing bad will happen to you if you do this, but you may find yourself ignored. Spells, rituals, invocations, and appeals are most likely to succeed when you work with saints who are right for you—your own personal allies and guardians.
Finding Your Saints
There are thousands of saints, so how do you find the right one for you? Luckily, various techniques exist to help identify your personal saints.
The simplest method is to read through the descriptions of the saints in this book. Pay attention to which ones resonate most deeply with you. Whose story touched you profoundly? If you find yourself spontaneously thinking of a saint late at night or can’t get a story out of your mind, this may indicate a personal connection with that saint.
Some people are devoted to only one saint; others maintain relationships with a veritable pantheon of saints. Each individual’s needs are different.
Saints possess “patronages,” meaning that something or someone is under their charge and care (See Glossary: Patron). There are saints affiliated with professions, hobbies, ethnicities, locations, and virtually everything you can think of. For instance, if you are a mime, then Saint Julian the Hospitaller is your professional patron and may be appealed to for help.
Some saints patronize illnesses and conditions. Thus, if you suffer from Parkinson’s disease, an appeal to Pope John Paul II may be in order. Saints who specialize in specific crises or disasters may assist in those situations even if they are not otherwise your saint-of-first-appeal. Thus, if a killer storm is approaching, you can invoke Saint Barbara even if she isn’t technically your matron saint. Appendix II at the end of this book will help you identify your patrons.
Although this upsets some devotees, many, if not most, saints perform miracles for those who do not belong to their own original spiritual tradition. In death, many saints are much more tolerant than they ever were when alive. In North Africa, Muslims and Jews traditionally invoke each other’s saints. The most famous wonder-working saints, like Rita or Anthony of Padua, perform miracles for all. Saints from spiritual traditions not your own may still assist you; never assume that they will not, particularly if other signs indicate some sort of bond.
There are other clues to determining your personal patrons:
Do you share the name of a saint? Many traditions consider that sharing a name creates an unbreakable bond. A saint whose name you share may be obligated to serve as your patron—one reason why so many name their children after powerful saints. (See Glossary: Name Saint.)
Were you born on a day associated with a saint? That, too, may indicate patronage. For example, if 17 January is your birthday, then beautiful Roseline of Villeneuve, who celebrates her feast on that day, may be your saint. If you were born in one of the numerous locations or hospitals named after a saint, you may be able to claim that particular saint’s patronage as well.
Rituals also exist to help establish the identity of your saintly spiritual guardian. Bibliomancy—the art of divination using a book as a tool, just as cartomancy utilizes cards—may be used:
1. Close your eyes and randomly flip the book open.
2. Keeping your eyes closed, stick your finger on a page or use a pin instead.
3. Now open your eyes and read what you’re pointing at. It may be a name or it may be a clue pointing you in the right direction.
The book most commonly used in bibliomancy is the Bible. However, any large book, including The Encyclopedia of Mystics, Saints & Sages, can be used.
A different ritual brought the renowned 16th-century healer and Franciscan friar Geremia Da Udine local celebrity but also garnered him an invitation to speak with the Inquisition. His method, intended to provide healing and identify an ailing person’s patron saint simultaneously, is easily reproduced and remains viable.
You must begin with a set number of saints. Fra Geremia relied exclusively on the Apostles, so this spell is traditionally cast with twelve. You can adopt his method exactly by using only the twelve Apostles, or you can select any twelve saints, or if you prefer you can select another number. Bibliomancy techniques can be used to determine the saints’ names or you can select from among your favorites. This is a good technique when you don’t know who will help.
1. Write each saint’s name on a separate piece of paper, one name per slip.
2. Fold each paper.
3. Place the twelve folded slips into a hat and shake them up.
4. Select one paper and place it beneath the ailing person’s pillow.
Should the condition improve within twenty-four hours, the saint whose name is on the paper receives credit and is identified as the person’s patron. The healed person (or someone responsible for them—a parent, if the patient is a child) is now required to honor that saint, although only after recovery is complete. In Fra Geremia’s day, the traditional gesture of respect was to fast on that saint’s feast day, but you can make other offerings instead.
If there is no improvement within twenty-four hours, burn that paper and choose another. If after twelve days, each paper having been attempted, there’s been no improvement, a different solution or approach must be found.
Fra Geremia achieved tremendous success and popular acclaim with this technique, which caught the eye of the Venetian Inquisition in 1590. What troubled them? Burning the papers was perceived as disrespectful and potentially coercive, similar to the modern practice of turning statues of Saint Expedite upside down to make him hurry up and deliver. Conceivably, a saint might provide a cure just because he didn’t want his name burned or his reputation besmirched.
Written by Judika Illes in "The Encyclopedia of Mystics, Saints & Sages", Harper One, USA, 2011. Digitized, adapted and illustrated to be posted by Leopoldo Costa.