The communication between the believer and the spirit is realised through triangle: believer-oficiante (medium) – spirit; the bank also serves as connection between the believer and the spirit. According to the investigations of Acosta and Guanipa, this triangle is guided by the universal trilogy: father, son and spirit santo. The cult of Maria Lionza is sustained to traverse of the oral narration, that simultaneously confers continuity and possibility of free interpretation of the same on the part of oficiantes and faithfuls to him (Perera). Nevertheless, so that the tradition maintains stay some dogmas, accepted by almost the totality of the believers who recognize the existence of an All-powerful God from where springs all the supernatural force of the divinities. The character of the practices is not incompatible with the catholicism, including the majority of the believers and medical instructors, claim to be catholic devotee. In this point, it is important to emphasize the presence of catholic divinities in the altars, like for example, the Sacred Heart of Jesus, Santa Barbara, the Virgin of Cobre and the consequent participation of the believers in Christian ceremonies like San Juan Baptist or the procession of the Divine Shepherd, extraordinary expression of faith that is realised every year in Barquisimeto.
Although some authors have stated who the practice of the cult corresponds to the sectors more destitutes of the population, this asseveration has been declared like false by many students of the subject. Pollak-Eltz indicates to the participation in the cult of believers of different extractions from classes and levels of instruction. This characteristic was observed personally during the present investigation, when the spiritual centers were visited. The consulted ones correspond to different social and professional sectors, which matters seems to be the necessity of cures or spiritual aid, which is common all the human beings.