About the temple

The temple of the Goddess is located in the Pedro Vicente Maldonado, northwest of the province of Pichincha. It covers three hectares, where you can find fruit trees, meditation trails, and access to the river.

This natural sanctuary provides the perfect space for communion with the Mother Goddess, who manifests herself through the elements of nature in this beautiful subtropical landscape.

In ancient times, the temples of the Goddess functioned as schools for learning her mysteries. The priestesses and priests in charge of them sought to provide visitors with the experience of the Goddess and, at the same time, initiated aspirants who entered the service of the Goddess.

The Temple of the Goddess in Ecuador offers a series of activities dedicated to caring for the environment, as well as ceremonies and retreats focused on the spirituality of the Great Cosmic Mother. It also offers training for those who feel the call and vocation to become Priestesses or Priests of the Goddess.

The temple also celebrates seasonal festivities such as solstices, equinoxes, full and new moons, healing circles, and retreats oriented toward eco-spirituality.

The emphasis of the Temple is to teach about the Goddesses of our land. These Goddesses remain present both in our ancestral memory and in the substance of the Earth. By re-establishing a harmonious relationship with these deities, we establish a bridge of regeneration between human consciousness and the land. Some of the proposed activities are fee-based, which allows us to carry out ongoing maintenance work.

Other informational or devotional activities are free of charge and open to the general public.

What do we teach at the temple?

What you will learn at the temple are not the aboriginal spiritual traditions of the peoples of our territories. We do recognize the legacy our ancestors left in observing the different natural cycles of the territory (sisa pacha, rupay pacha, tarpuy pacha, tamia pacha), and we study their mythologies with great respect.

We pay special interest to the legends and myths that portray figures of the Divine Feminine, studying them symbolically. We research the cultures where these figures have been represented while simultaneously exploring how their myths hold value for our modern cultural experience and the context in which we live. We recognize that the names and presences of these deities are part of our cultural identity but also of the landscapes we inhabit. We use offerings, fires, chants, and sacred stories to re-establish the bridge with the Ancestors of the Territory and with the deities of the Earth themselves. We are inspired by certain original rituals, but we seek to listen to the voice of the territory in our meditations to establish new rites that allow us to honor the forces that surround us.

We recognize that our ancestors established contact with these deities and generated their own relationship with them. In our practice, we meditate on these myths and reconnect with these energies (when possible). We use various techniques that allow us to establish contact with these deities. On many occasions, we must update them and tell them how things have changed. Deities with whom we have established contact remain present in our rites; meanwhile, those with whom contact has been impossible or who have denied our presence are respected and thanked.

We work within an energetic container called the Wheel of Life or the Medicine Wheel, which marks the 4 cardinal points and a vertical axis where we honor the Sky, the Earth, and the Center. Each direction is connected to an element as we experience it in our territory. Each direction is symbolically associated with a tiempo/pacha, and therefore with an aspect of the Goddess that transforms throughout the year.

We do not seek to "take" or appropriate original traditions. We seek to re-establish contact with the deities who were recognized, named, or contacted by our ancestors, provided that these deities accept our presence and alliance. We use the names our ancestors gave these deities and phrases or words from these peoples that hold importance and resonate with the energies being worked on.

We possess our own maps, developed to facilitate contact and perform our ceremonial, devotional, or contemplative work. We believe in the importance of updating our respectful and harmonious relationship with the territory, its deities, guardians, and ancestors within the modern context in which we live.

As Andean people, we share and practice the principles of the worldview held by the majority of the original nations of the Andes. We recognize a world of living energy where everything is connected, where complementarity exists in different natural manifestations, and the reciprocity that must exist between the diverse visible and invisible families that live on this planet.

Unlike a merely historical or imitative approach, the temple proposes a living and adapted spirituality—one that dialogues with the past but is firmly rooted in the present.

NOTA IMPORTANTE: IMPORTANT NOTE: The spiritual path of the Goddess is not exclusively religious. It is a spiritual path that seeks to honor life and the harmonious relationships we can maintain with the physical plane and the invisible realms. It is not about placing blind faith in a series of deities, but rather about understanding the different levels that make up the ecology of who we are and, through a series of psycho-spiritual practices, contributing to that ecology and to our fellow human beings. We recall that the origin of the word priesthood means “to make sacred.” Therefore, we seek to sacralize our actions in this world by revaluing life and relating to spiritual consciousnesses wiser than ourselves.