My Book Review of “La Santa Muerte: Unearthing the Magic & Mysticism of Death” by Tomás Prower

Ready for a sneak peek into the Autumn issue of Isis-Seshat journal, which gets released on November 10? It’s a death-focused issue, so what better Deity to profile–in a book review, no less–than La Santa Muerte, to Whom I am fervently devoted. Tomás Prower’s just-released English-language tome that purports to cover theory and practice is the subject of my review. Make way for Virgo scrutiny! Read on…

La Santa Muerte: Unearthing the Magic & Mysticism of Death by Tomás Prower (Llewellyn Publications, 2015)

Released just prior to Halloween, this book was one I was certainly eager to get into my petite Priestess hands. I’ve been a Muertista, or devotee of the Mexican folk saint La Santa Muerte (The Most Holy Death) for two years now, ever since Daniel, now my fiancé, presented me with a gorgeous, Mexican-made resin statue of La Santa Muerte Roja (the Red version of The Most Holy Death, She Who presides over affairs of the heart) as soon as we’d started dating. La Santa Muerte’s fame and cult following have been steadily expanding North of the Border for decades now; glass candles in a variety of wax colors (the color correspondences are important, as you’ll find out) bearing Her image and featuring bilingual prayers in Spanish and English can now routinely be found in virtually every grocery store that features a Latino/Hispanic food section, shelved next to candles depicting familiar Roman Catholic saints venerated in the Americas like La Virgen de Guadalupe and San Miguel.

But She ain’t no Catholic saint. In fact, as Mexican/Scottish-American author Tomás Prower explains in Part I of his book, the Roman Catholic Church and evangelical Protestant churches actively campaigning/propagandizing in Mexico—with the full blessing of the right-wing Mexican government—have officially denounced the cult of La Santa Muerte as, you guessed it, “Satanic,” sensationalizing Her worship in true yellow journalism tradition and tarnishing Her legions of devotees as murderous drug traffickers engaged in lurid, immoral, and downright criminal rituals replete with (surprise, surprise) human sacrifice.

Bitches, please.

Sure, Her iconography, a commingling of medieval Spanish and indigenous Aztec influences, which is so reminiscent of the familiar (albeit male) Grim Reaper figure in Western culture, can seem intimidating to some, but so can the Indian Goddess Kali’s or even the Kemetic Taweret’s (note that both of those Goddesses have a penchant for sticking out Their tongues, a gesture noted for apotropaic ferocity). Virgin Death Goddesses certainly aren’t for everybody, whether we’re talking about the Norse Hel or the Yoruban Yewa, but neither is Jesus or Cernunnos or Demeter! If depictions of La Santa Muerte make people feel uncomfortable, it’s wholly because they haven’t yet made peace with their own inevitable mortality. But there is a freedom that can only be found in death, as devotees of La Flaquíta/The Skinny Girl know all too well.

My shrine to La Santa Muerte Roja in the light of day.

My shrine to La Santa Muerte Roja in the light of day.

Freedom—from judgment first and foremost (La Santa Muerte never frowns upon or denies any petitioner’s request from a moral high horse), from self-imposed limitations, from fear (of death)—is unquestionably La Santa Muerte’s greatest blessing to Her devotees. Running a close second, according to Prower, is Her ability to grant protection on the physical and astral planes (the reason why both criminals and members of law enforcement/the military in Mexico invoke Her for aid in their daily work). When La Santa Muerte Negra (the Lady in Black) casts Her cloak over you, you are blessed with being rendered invisible. Whether it means traveling undetected on foot in a notoriously unsafe barrio of Mexico City so you don’t wind up getting attacked or robbed, or because you’re shipping kilos of cocaine across the Mexico-Texas border and you don’t want the prying eyes of the law to see your precious cargo, La Negrita will conceal you underneath Her cloak of darkness and grant you safe passage. Again, as Prower stresses, La Santa Muerte doesn’t judge you for your desires (She is perhaps the Patron Goddess of the LGBTQ community, he says), behavior, or willingness or lack thereof to uphold the laws decreed in a civil society. “In a sense, she can be most likened to the Tao since she is neither good nor bad and yet both” (p. 14).

The third reason why people are drawn to what Prower calls “the mystery school of La Santa Muerte” is “the fact that she is the de facto saint of desperation” (p. 15). Many of Her current devotees, Prower goes on to explain, tried praying to the God of their upbringing or to various saints first for help in their dire situations, only to have those prayers unanswered. Feeling rebuffed, they subsequently turned their attention to the skeletal grin of La Santísima, and then they experienced profound epiphanies when it was clear She answered their prayers. She has found many champions from the ranks of the working poor, the marginalized, even the incarcerated—those who in some way or another would find themselves drowning in the mainstream without Her succor.

Love that grin!

Love that grin!

Prower’s book shines when it comes to outlining the appeal of La Santa Muerte’s cult—in delivering theoria—but it fails miserably when it comes to praxis, or presenting the nuts-and-bolts of devotional rituals to La Santísima and spells to be performed under Her aegis. This failure is all the more pronounced given that the book touts itself as a how-to guide for “spells, magic, and prayers for practical results.”

What Prower gets right is the insistence that La Santa Muerte be given Her own individual shrine space—never try to cram Her onto an altar devoted to other Powers. And he does a great job in suggesting various correspondences (in herbs, gem stones, and food offerings) for the different colors in the La Santa Muerte spectrum: You pray to La Roja (Red) for affairs of the heart, to La Verde (Green) for justice/legal matters, to La Blanca (White) for magical defense and to safeguard purity, to La Negra (Black) for magical offense (yes, I mean hexing) and protection, to La Amarilla (Yellow) for wealth, to La Morada (Purple) for health, to La Azul (Blue) for gaining knowledge (She’s popular with students), to La Marróna (Brown) for necromancy(!), and there’s even a rainbow-colored La Santa Muerte to cover all your bases (Prower doesn’t provide the Spanish term for this multi-hued La Santísima).

But Prower’s suggestions for spells are deplorably devoid of substance and tediously predictable in their pattern of just closing your eyes and meditating in front of La Santa Muerte that you’re on your way to attaining what you want, whether that’s a new lover or victory in a court case or whatever. Ummm, no. Worse, in the two-page chapter ostensibly devoted to hexing, Prower refuses to disclose any of the spells that are widely available in Spanish-language texts dedicated to La Santa Muerte’s cult, saying that “we are all connected to one another in the web of life” and that when we cast hexes, “we place our own stability and the stability of the ones we love in jeopardy” (p. 216).


For someone who spent a good 200 pages describing how La Santa Muerte is so loved for being a Deity who doesn’t judge people based on their desires, Mr. Prower hypocritically inserts himself into the role of judge and moralizing bore with his ridiculous, misplaced didacticism! Hexing is a very vibrant part of La Santa Muerte’s cult, as Prower very well knows from his years of living amongst Latin America’s working poor in a variety of countries, so, el cabron, get over yourself! Pendejo!

In short, Parts I and II are acceptable for an anthropological overview of the popularity of La Santa Muerte’s cult in Mexico and elsewhere. (However, the gold standard in that department is R. Andrew Chestnut’s Devoted to Death.) But if you’re looking for an English-language version of how to cultivate a devotional relationship with the Skeleton Saint or authentic spells practiced in Mexico today, you’d be better served by reading The Magical Powers of the Holy Death: Practical Spellbook, which I purchased on Amazon. I’ll share one of the prayers I learned from that slim little tome; it’s more impactful than all of Prower’s “spells” put together:

Lady Death,

Skeletal Spirit,

Powerful, strong, and indispensable,

In moments of anguish I invoke Your kindness

Plead to God Almighty

Concede what I am asking of You:

That whomever shall wish me harm shall repent for the rest of their lives

And let the harm or the envy of their evil eyes

Return to them immediately.

While at play or in business,

I declare You my advocate

And everyone who comes against me,

Let them lose.

Oh Lady Death,

My Unconquerable Angel.

You’ll notice that there’s a reference to the Judeo-Christian God there. That’s because the overwhelming majority of devotees are practicing Catholics, even though La Santa Muerte Herself will never be accepted as a legitimate folk saint. I have no qualms with such language—after all, when I refer to “God Almighty,” I’m talking about Set!—but you’ll have to decide for yourself how “authentically Mexican” you want your prayers to be and what verbiage is or is not compatible with your religious worldview and practices.

I’ll close with another prayer—one known as the short version of “The Prayer to the Holy Death.” This is said at the conclusion of a devotional ritual to La Santa Muerte, whatever Her aspect/color. Again, there are Christian trappings in the initial invocation to the Trinity:

In the Name of the Father, Son, and Holy Spirit,

Immaculate Being of Light,

I implore that You grant me these favors that I ask of You!

Until the last day, hour, and second when

Your Divine Majesty orders me to appear before Your feet,

Dear Death of My Heart,

Do not ever leave me unprotected.

May the Lady with the Scythe ever be ready to spring at your defense! Aché, aché! (So be it!)

15 thoughts on “My Book Review of “La Santa Muerte: Unearthing the Magic & Mysticism of Death” by Tomás Prower

  1. the author sounds like a nitwit. I really hate it when people like this project their own new age bullshit and moral cowardice onto traditional Deities and practices. It’s another case of let’s all just water down these things to make them palatable to a wasp audience until they mean nothing at all. what an asshole.

    great review and i loved the pics of your shrine.

    Liked by 2 people

    • Yes, why bother claiming to be a devotee, let alone an “insider” with exclusive knowledge to impart, if you’re going to operate from a platform of distortion, outright obfuscation? (And this fool is going to be a presenter at PantheaCon in February.) Why bother worshiping La Santa Muerte at all? Sounds like Kwan-Yin would be more suitable for Prowers. For shame. And shame on his editor for allowing something so farcical as a two-page chapter on hexing to amount to a BS “Kumbaya” manifesto. It’s not just moral cowardice, it’s deliberate deception to get people to buy the book, thinking that Prowers will actually offer anthropologically verified examples of curses. They will lament they shelled out $16 for this smoke-and-mirror prose.

      Liked by 1 person

      • well, we have atheists claiming to be pagan, heathen, even polytheists so apparently there are an awful lot of folks who don’t actually know what words mean. *sarcasm*. i’m really grateful for your review…given the subject matter, this is a book that I likely would have considered buying. Glad not to waste my money.

        Liked by 1 person

      • Well, with regards to this Orwellian news-speak in Pagan discourse, where “atheist” has now become synonymous with “believer,” it just has me convinced we’ve been sucked into the ancient Chinese curse of living “in interesting times”! Good Gods!

        On a happy note, thank you, Galina, for your kind words about my review. I’m sure Google Alerts have clued Llewellyn Publishing’s marketing team about my displeasure by now! 😉


  2. Thank you for this review! I’ve been fascinated by La Santa Muerte for a while now and will probably pick up a couple of these books. And I also hate it when people superimpose their modern prejudices onto traditional ways.

    Liked by 2 people

    • Thanks for reading my piece, Beth! Definitely check out R. Andrew Chestnut’s “Devoted to Death.” If there are any botanicas in your hometown, you’ll be more than set with statuary and other accessories to choose from should you feel called to establish a devotional relationship with La Niña Blanca. Living in Chicago, I’m very fortunate in that regard; I also have a few trusted Mexican-born curandera and bruja friends from whom I’ve learned a great deal. But that slim little “Magical Powers of the Holy Death” booklet is packed with great information on how to get started.

      Liked by 1 person

  3. I appreciate your review of this new book – I didn’t know about it! I read R. Andrew Chestnut’s “Devoted to Death” last year and found it helpful and fascinating.

    Have you seen Steven Bragg’s site? I think it’s wonderful, and I’ve used it as my own guide to getting started with Santa Muerte.

    Liked by 1 person

    • Thanks for reading my post, dear!

      Oh yes, Bragg is doing such great work! I look forward to making a pilgrimage to his temple dedicated to La Santísima the next time I visit NOLA! I also like his comments regarding La Negrita on his webpage.

      Liked by 2 people

  4. A good portion of this crap book was plagiarised from Andrew Chesnut and his book Devoted to Death. The rest is b.s. new age bullshit.

    Liked by 1 person

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