What is sacred space? How do we frame the concept of the “destruction of sacred space”?

In my studies of indigenous science (Masters of Liberal Arts degree in the Indigenous Mind Program at Naropa University, under Dr. Apela Colorado), travels with elders, and my inquiries, while walking around the world for peace, regarding life, Mother Earth, the Ancestors, time and space and the sacred, I have come to know that all is sacred. Therefore, I begin my conversation on sacred space by acknowledging that Mother Earth in her entirety is sacred and what connects me to her, what makes me engage with Mother Earth in a sacred manner, is my understanding of this “relationship.” In fact , it is my understanding and practice of being in relationship that then enables me to enter into a sacred partnership with all of life. My understanding of relationship becomes my gateway to a greater knowing of place. It is a gateway to my capacity for increased vision of the elements of the being I behold in a sacred way. In this knowing I now “see” the song lines, ley lines, the energy centers.

My heart resonates with the energy that is shared between us and in honor of that I know where to build my temples and ceremonial grounds. I know beyond time and space the totality of what I behold in the physical that transcends time and space, as present in the physical as in the cosmic realms and beyond.

Therefore, in the discussions regarding sacred space I feel we must bring forth the teachings of the ancient ones that will aid humanity in the remembrance of the sacredness of all relationships, including our relationship with self. When we understand relationship and behold its sacredness then we will not destroy each other nor Mother Earth. Otherwise, we limit our concepts of sacred space to isolated "places" with historical and cultural significance that must be preserved. While this is important, we must be mindful that we have the opportunity to broaden our contextual framework so as not to create exclusion, and to allow the reinstatement of engagement recognizing that the relationship between man and space is that which creates the sacredness in the first place.

In this context, we can move along the continum of sacred space in relationship to environmental, cultural, spiritual and social significance, addressing the need of each as we seek to restore balance, vitality, and sustainability for generations to come. I feel it is important that we clean up our act as responsible stewards AND be mindful of the preservation of the historical thread of ancient sacred sites as a base for future exploration of right relationship with all things, and this includes the resurrection of ceremonies and rituals that grant us access to deep discovery of awe, of love, of joy, of the dream, of community, ... of peace. 

Divine Feminine / Divine Mother is both the dream and the manifestation of that which is being called forth to awaken the Spirit of Love in her daughters. It is the clarion call that is reaching into the souls of humanity and calling forth the dance of creation, the song of freedom, the wail of the mother in the midst of giving birth. The Divine Feminine is the mad, mad woman who defies what is, to lift humanity to what must be.

She dwells in the sacred waters. She lurks in the deep moist forests. She dances in the fire and twirls amidst the winds of change. As the moon she is the gateway to the heavens. She is Mami Watta, Yemonya, Oshun and Oya. She is Kali. She is Pachamama. She is the Spider Woman .And, she is birth, transformation and rebirth, the weaver who spins her wheel and weaves her nurturing threads to reconnect the heart of humanity and the remembrance of who we are. She raises her sword and slices through illusion to return the balance of life. In truth and justice she is Maat and her mystery stands ready to be revealed to those who are willing to surrender to her call. She is Isis.

She is and her time is now.