The Magical Power of the Saints: Evocation and Candle Rituals
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About this ebook
Learn how to do powerful, practical magic when you use candles and call on the saints in Reverend Ray T. Malbrough's The Magical Power of the Saints.
This book can be your personal guide to help you call on the saints as your spiritual allies. You will learn how to work with seventy-four different saints through the use of "seven-day vigil candles" (saint candles), prayers, psalms, herbal baths, and more. For example, you would call on Saint Benedict (whose candle color is white and day of the week is Saturday) to help end fevers, heal sick animals and more. You might call on Our Lady of Charity (whose candle color is yellow and day of the week is also Saturday) for protection of the home and family, to bring a new lover, or to obtain better finances. But, The Magical Power of the Saints includes much more:
- Find out which saint can best help you for any situation, along with that saint's specific day of the week and color of candle
- Learn rituals for fifty-seven different situations—such as attracting good fortune, strengthening your marriage, and improving your business
- Use divination to discover which ingredients will summon the proper powers to help you in any specific situation
- Locate passages in the Bible that support the practice of divination
- Learn how to use prayer to honor your departed ancestors and communicate with them
- Discover the best way to prepare and use the saint candles
- Recite the correct Biblical psalm for your specific need
- Read messages in a candle flame to see if your prayers will be answered
The Magical Power of the Saints includes over forty-five illustrations of saints to help you in your work.
Ray T. Malbrough
Ray T. Malbrough was born in New Orleans and was raised in the "Pays des Cajuns" Region of southeastern Louisiana. He learned the basics of hoodoo in his early teens with the permission and encouragement of his mother. At age 19, he started working in a New Orleans tearoom as a reader/advisor, and has since earned a good reputation as a Hoodoo worker all over the region surrounding his hometown of Houma. He is a 1982 graduate of the Seax-Wica Seminary founded and directed by Dr. Raymond Buckland. The author is active in the parapsychology Association in Thibodeaux, Louisiana. Today, Ray is a full time reader/advisor and hoodoo worker in his home in Houma.
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Reviews for The Magical Power of the Saints
35 ratings2 reviews
- Rating: 5 out of 5 stars5/5it is really a beautiful book to read and to practice, there are very interesting and interesting issues, it is worth studying it
2 people found this helpful
- Rating: 5 out of 5 stars5/5In terms of practical Catholic folk magic, I would call this the "The 'Only New Orleans Voodoo' Book You Would Ever Need," although not necessarily the only one you would ever want. There will always be more books on the subject on a practical rather than historic level; nevertheless, I would recommend having it on your shelf as a staple along side any other books you may happen to have or get on American folk magic.This is actually one of the better Llewellyn books.
3 people found this helpful
Book preview
The Magical Power of the Saints - Ray T. Malbrough
About the Author
Reverend Ray T. Malbrough’s first book, Charms, Spells & Formulas, has been a perennial favorite with readers. At the time he wrote it, he had only a tenth-grade education. Eleven years after leaving school, Ray enrolled in a nursing school and worked in that profession for three years to gain the medical knowledge he uses in his counseling. Since then he has worked continuously as a spiritual reader, helping people solve their problems. He studied comparative religion as well as Wicca, spiritualism, shamanism, voodoo, and Santeria, and became an ordained minister. In 1993 he founded All Saints Chapel of Faith Church in Baton Rouge, Louisiana. As holder of the church seal, he is the only minister who can ordain new ministers as diviner priests or priestesses. He has initiated and trained two Wiccan covens, and is one of only a few Wiccan high priests who can legally marry couples in the state of Louisiana. He also assists other religious groups such as Voodoo and Wiccans in gaining state recognition as legal religions.
Llewellyn Publications
Woodbury, Minnesota
Copyright Information
The Magical Power of the Saints © 1998 by Rev. Ray T. Malbrough.
All rights reserved. No part of this book may be used or reproduced in any matter whatsoever, including Internet usage, without written permission from Llewellyn Publications, except in the form of brief quotations embodied in critical articles and reviews.
As the purchaser of this e-book, you are granted the non-exclusive, non-transferable right to access and read the text of this e-book on screen. The text may not be otherwise reproduced, transmitted, downloaded, or recorded on any other storage device in any form or by any means.
Any unauthorized usage of the text without express written permission of the publisher is a violation of the author’s copyright and is illegal and punishable by law.
First e-book edition © 2013
E-book ISBN: 9780738716732
FIRST EDITION
Fifteenth Printing, 2012
Cover Design by Lisa Novak
Cover Photo by Leo Tushaus
Editing and Interior Design by Connie Hill
Permission granted by Roman, Inc. for use of images of Our Lady of Grace, St. Francis of Assisi, St. Therese of Lisieux, and the Infant of Prague © 1989 Roman, Inc. Permission granted by Northwind Picture Archives for use of images of Our Lady of Lourdes, St. Cecelia, St. Bartholomew, St. Benedict, St. Ignatius Loyola, St. Paul, and St. Michael. Permission granted by Mary Evans Picture Library for use of images of Our Lady of Mercy and St. Expedite.
Llewellyn Publications is an imprint of Llewellyn Worldwide Ltd.
Llewellyn Publications does not participate in, endorse, or have any authority or responsibility concerning private business arrangements between our authors and the public.
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Llewellyn Publications
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www.llewellyn.com
Manufactured in the United States of America
Dedication
In memory of my father, Lawney Mark Malbrough Sr., whose spirit is giving help and inspiration to the children he deserted as infants in real life. Now he is free to work out his karmic debt from the spirit world, through his guidance.
In memory of Scott D. Cunningham: may his spirit have refreshment, light, and peace until the time of his reincarnation.
Acknowledgments
Special thanks to Raymond Buckland, whose teaching of witchcraft has immensely added to the church’s study of comparative religion. His inspiration helped me form my church, the First Church of Celtic and Saxon Wicca.
In grateful thanks to Carl and Sandra Weschcke, and the staff at Llewellyn, for their patience with me.
And also thanks to the other Llewellyn authors whose books are providing a wider field of study for potential ministers of our church: Ted Andrews, Timothy Roderick, D. J. Conway, Kenneth Johnson, D. Jason Cooper, Diane Stein, Douglas Monroe, Amber Wolfe, Raven Grimassi, Silver RavenWolf, Edain McCoy, Donald Tyson, Edred Thorsson, Cyndi Dale, Dr. Jonn Mumford, Tony van Renterghem, Patricia Telesco, Konstantinos, Donald Michael Kraig, Pauline and Dan Campanelli, Ed Fitch, Kveldulf Gundarsson, Richard Webster, Kisma K. Stepanich, and Gwydion O’Hara for his stories on mythology.
Contents
Introduction
Chapter 1
Deities and Saints
Chapter 2
Divination in Magico Religious Practice
Chapter 3
Honoring the Ancestors and the Dead
Chapter 4
Working the Candles
Chapter 5
The Language of Candles
Chapter 6
The Psalms of the Bible
Chapter 7
Ritual Components and Alternatives
Chapter 8
The Mystical Novena: Putting It All Together
Chapter 9
On Becoming a Diviner Priest or Priestess
Chapter 10
All Saints Chapel of Faith
Chapter XI
A Final Word of Advice
Bibliography
Introduction
The contents of this book will be controversial to some, a welcome and blessing to others, and condemned as heresy by some religious leaders. The practices described here are a spiritual form that has developed outside of conventional religion. These teachings embrace a spiritual culture and beliefs forming a tradition from several different sources merged into one. Here is a rich spirituality, very much alive, that is a blend of religion and folk magick. It illustrates many elements of ancient beliefs still practiced to this day, practices that conventional religion has in vain tried to blot out. When conventional religion fails the people, they will seek out alternative ways to solve their problems.
All the folk spells in this book are traditional. Now, folk spells can be a bit tricky—what works for one person may not work for another. In this case, divination is used to see what will work. The proper role of divination is explained in full, as it has always been used by leaders within the magico-religious culture. True divination is not done to entertain or to satisfy curiosity—it is not a parlor game. The proper function of divination is to gain divine knowledge that will guide the practitioner in solving the difficulties encountered in daily living. Its proper function is to warn people of mistakes they may be making that could worsen the conditions they find themselves in. Divination will guide an individual to the right path leading to the fulfillment of their destiny in this life, for a diviner priest or priestess must be honest and tell the person if their desire is not what is best for them. A true diviner will not tell the person what they want to hear, just to keep them coming back with their money, as many so-called psychic readers will do.
Also within these pages, methods of exploitation will be exposed, such as the practice of charging exorbitant prices for services rendered by diviners. The belief that paying a high price for something means you are getting the best is based on a lie. Anyone who shops the department stores should know that many stores will sell the same brand of items. For example, one store may have the brand and model of refrigerator you are looking for selling for $800, and another will have the same brand on sale for $675. You will undoubtedly buy from the store you trust, one that is not taking advantage of you with an inflated price. You want to have the same relationship with a diviner—to know you can put your faith in their integrity.
[contents]
Chapter 1
Deities and Saints
Throughout the ancient world, offerings were presented to the deities, along with supplications and prayers. Most often the deities were supplicated with fire—be it a bonfire or the flame from an oil lamp—while prayers were offered. Supplicating the saints for help is a carryover from the practice of honoring the heroes of myth in ancient cultures as well as remembering the dead.
Ancient religions were predominantly magico-religious in structure. Their priesthood was expected to have a knowledge of magical practice and of the myths on which their faith in a God or Goddess was based. Within the myths, the ancient deities became anthropomorphized, having rulership over certain areas of life and nature.
Early Christian priests and clergy were stiff competitors of an already established religion. Unable to eradicate all elements of the indigenous religions, Christians canonized some deities as saints. Saint Ann corresponds with Dana/Danu/Ana/ Anu, and Saint Brigit of Kildare with the Goddess Brighid. Saint Tathan/Tatheus and Saint Hubert are the Christian version of Cernunnos, whose emblem was the stag. The laity saw similarities between the stories of the lives of the saints and the symbols or attributes of ancient deities.
As ancient deities were pushed further into the background, the number of Christian saints increased, beginning with the martyrs. Many miracles and miraculous cures from disease occurred after believers invoked help from a deceased martyr, or merely came in contact with the body or clothing of a martyr. This strengthened the continued practice of ancestor worship and cults of the dead. The belief that these people who had died had gone to heaven, dwelling with God and at the same time having supernatural powers, began to slowly replace belief in the ancient deities.
Equating an ancient deity with a Catholic saint also became a common practice among African descendants in the New World. Within the Afro-magico-religious systems of Santeria, Condomble, and Voudun, people continued to worship their ancestral deities under a new guise.
In time devotions to the saints began to take on many similarities to the worship of pagan deities. Special days of the week were assigned to them, as well as a certain colored candle, and rulership over specific areas of life’s problems. The saints became patrons of various occupations and trades. Popular religiosity had transformed the Christian saints into figures with the same status as the ancient deities. Belief continues to this day in the saints’ ability to intercede on behalf of those who invoke their aid.
The Catholic Church has always taught that the saints are our friends in heaven. Vatican Council II addressed this in the document, Constitution on the Church, No. 50: It is supremely fitting, therefore, that we love those friends and coheirs of Jesus Christ, who are also our brothers and extraordinary benefactors, that we render due thanks to God for them and suppliantly invoke them and have recourse to their prayers, their power and help in obtaining benefits from God through His Son, Jesus Christ.
The prayers of worshippers are often directed to a saint or deity, and, as a member of the religion, petitioners’ desires are often obtained. When the prayers accompany an offering to the saint or deity, the action becomes religious magic, very similar to the magico-religious practices throughout the pre-Christian world. This religious magic, which the Roman Catholic Church calls popular religiosity,
is very similar to the magico-religious practices of many so-called primitive cultures in the world today.
In the magico-religions, the practice of giving an offering to a saint or deity is considered payment for services rendered. An offering is required for every request made. You are giving first in order to receive in return. Part of the thinking that develops within a magico-religious practice is that only a thief would expect to get something for nothing.
In families and cultures that practice regular devotion to the saints, children are given the nameS of particular saints in the hope that the saint will watch over and protect the child. This is similar to magico-religious thinking where a child is born under the rulership of a particular deity in the culture’s pantheon. These deities are considered the spiritual parents of the child and they will assist him or her in the affairs of their life. The saint or deity, in effect, becomes a spiritual ally for the person.
The fact that magico-religious practices are successful is what makes them a threat, especially to Protestant Christianity. In Louisiana it is not uncommon to see many Protestant Christians in their churches on Sunday morning—but come nightfall, they will be seen in the Spiritist Churches getting help for their problems.
There is a firm belief in the magico-religious culture that a deity, saint, or spirit will directly intervene and give aid with one’s problems. The pagan deities and spirits are actually anthropomorphized astral forces of the universe, emanating from the Creator God, and corresponding to the material and emotional temperament of the culture. The saints, on the other hand, belong to the realm of the Mighty Dead,
dwelling with deity in the upper world. So we see that a saint is not the same as an ancient deity or spirit.
The Catholic Church teaches that