Dowsing and Sacred Space

There are three broad reasons why a space might be designated as sacred :

1.      The particular location on the earth’s surface

2.      The use to which the space has been put, and/or the events which have taken place there

3.      The design of a structure occupying that space

Sometimes a space can belong in more than one category. Dowsing can be used to illuminate all three aspects


The ‘location’ theory is that any one location on the earth’s surface is different from all the others, and that as a result some places on the earth’s surface are ‘more sacred’ than others.

Why a particular location is more sacred varies between traditions.  For example :

Within Feng Shui, the point in the landscape where a Yang element embraces a Yin element in dynamic balance.

Within a western earth energy tradition, a place where “…the domes (blind springs) and veins of primary water and the straight energy leys have come together forming … a 'power center'.  The energies at any given power centre (are) defined as a minimum of one vein of primary water crossed by one energy ley”

Within astro-archeology, the place where a line from a point on the horizon (where a particular star rises), intersects with some other element.

A location with an important geomantic feature


Places of worship :  England’s non-conformist churches were not all built at sacred locations, but they are all sacred spaces, due to the intent of the participants, and not forgetting that  “Where two or three are gathered in my name, there am I also…”   

People create altars within their homes, and within the Peruvian Cundanero tradition3, the altar brings together all the elements.  Having created the altar, the participant then works with it.

“What creates the sacredness is not the physical configuration of the site, but the fact that it is imbued with power. Hence it is possible to create movable ritual spaces, and here is where altars become significant.

Altars are specialized devices which act as two-way conduits between the realms of the sacred and the profane. On the one hand they act as broadcasters of our desires and intentions, and in return, they bring to us the influence and power of the sacred. In order to work effectively, they need to embody within their structure the Cosmos itself. This is achieved by including within them the four basic building blocks of the universe: earth, water, fire, and air. These four elements are also related to the four directions and the four aspects of human nature (body, feeling, mind, and spirit). As such they act as holograms of the larger reality of which we are part. In time, through ritual use, altars become imbued with the powers invoked into them, and begin to take a life of their own. This is the reason why in many cultures specific altars are themselves considered to be places of power.”                                       Alex Stark  (

Places of ritual :  Martin Palmer has put forward the interesting notion that Britain’s stone circles were not primarily religious centres, but places of trade4.  Even if this was correct ~ and his book is an excellent read ~ their later use as places of ritual would also place them in the ‘sacred by usage’ category.


Sacred structures :  Pyramids and Labyrinths are not usually thought of as occurring naturally, but constructing them can generate powerful energies.  For a western approach to sacred design ~ for example the chakra structure of cathedrals ~ Peter Dawkins’ work is central6

As Peter says:

Form, function and consciousness are intertwined.  Form allows the function to take place and consciousness to express itself, whilst function gives life and purpose to the form.  Put another way, every form has a spirit, and that spirit is intelligent and functions intelligently.  The design of the form helps determine the type and quality of spirit embodied in that form and the manner of its expression, and vice versa.

Similarly, the pattern of the Kabbalist Tree of Life is not usually considered to occur naturally ‘in the wild’, but one American dowser has found that the Tree of Life Pattern is discoverable ~ by dowsing :

“I began finding a unique pattern of subtle energies (invisible rays of light) while dowsing around beds in 1996. As the years passed, I found more and more elements of the complete pattern, what I call the "Bed Pattern." …these energies… seemed to be a reflection of the health and well-being of the person or people that slept in that bed. Working with these energies through prayer sometimes seemed to bring about dramatic healings. … in June 1999 … I realized that the Bed Pattern is the Tree of Life of Kabbalah”.7

The ‘quality’ of the dowsed lines around a client’s bed corresponds to the ‘health’ of that particular parameter ~ in the Tree of Life System ~ in the patient’s life. 

In his more recent work Joey Korn has discovered that the pattern of the Tree of Life is, literally, everywhere.

All this raises the key question of what we mean by ‘sacred’.

Dowsing intently

Sacred space can provide the opportunity of ~ if not travelling to ~ at least looking ~ “upstairs”.   Though perhaps the dowsing is quite a small part of the overall developmental opportunity.  Did the Buddha dowse a particularly well placed Bo tree in order to achieve enlightenment, or had he done some other homework beforehand ?

There is perhaps a distinction to be made between :

Dowsing to locate a sacred space,

“Perhaps the most important thing dowsing can do in sacred space has nothing to do with Earth Energies.  It is to find the most powerful point in a given sacred space, where the dowser/spiritual pilgrim needs to be to best experience spiritual growth”8 and

Dowsing as part of making an intervention at that sacred space (more will follow on this subject in a subsequent article)

Sacred locations revisited

In his ‘Lost Science of the Stone Age’ (see book review in Dowsing Today No. 288 for June 2005), Michael Poynder has set out some interesting ideas on church location & design, verifiable via dowsing.

Recently I have discovered that the spine of churches at Monnington-on-Wye, Corwen, Colwall, Pennant Melangell and Llanvihangel Crucorney, all lie within and run exactly parallel to wide energy lines encompassing the church

Sacred Uses revisited

Someone once suggested that the width of energy lines running through churches be dowsed before and after services, to identify the effectiveness of the vicar.

Dowsers sometimes seem to be quicker to identify the sites of battles, hauntings, murders and other dark deeds, rather than the location of happy, clappy, smiley events (Thank Gawd).  But why is that ?  I blame re-runs of The Wicker Man.

Dowsing and Sacred Geometry & Design will be looked at in a future article

1.         Sig Lonegren, Spiritual Dowsing, page 37

2.         Matthew 18:20           

3.         I would like to honour the work of Alex Stark at this point (

4.     ‘Most of the stone circles probably fulfilled a similar function to the medieval market place: as marked space where deals could be struck in public, and where oaths and promises were made binding’ : The Sacred History of Britain, Martin Palmer, page 31

5.       “I have actually found the kabbalistic Tree of Life in a tangible pattern of energies around every human being. The Tree of Life is real, not just a symbol. It also repeats itself in nature, just as Kabbalah tells us. Not only have I found the Tree of Life with dowsing, but I can teach just about anyone to find and work with the Tree of Life to heal and improve their own lives, and help those they hold most dear.  (Joey Korn’s website at”



8.           Sig Lonegren quoted in



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