It is important to be aware of the existence of a morphology and topography of the Sacred or a sacred geography that once characterized the recognition of space by the Ancients.
It implies the capability to recognize those places where, in one way or another, the Divine manifests itself more or less clearly. In some sites, the Divine breaks into the human world with a theophany, a heroophane, a krotophany sometimes even rather violent.
Many of these places where Gods and Goddesses appeared in the world have been devastated, the sanctuaries destroyed: nonetheless some traces still remain and, thanks also to the literary documents, it is possible to access these "heterogeneous sacred spaces" (simultaneously connected to a Sacred Time) totally different from the ordinary, profane, non-divine space.
These places, like all those in which the Divine manifests itself, are not sacred per se: they are so when the individual, and not the whole generality of mankind, develops the personal attitude to perceive the presence of the Goddess or of God, he/she develops into himself/herself the perception of the Divine that breaks into the World through Nature.
A Cultor and a Cultrix have to build this capacity, a quality whose progressive loss has characterized the beginning of the de-sacralization of the world by monotheism and modernity.
Sacred space shows a precise meaning, it possesses an existential and religious "value" well defined by the presence of the Divine, within a sacred space highlighted by its sanctuary, where we have the possibility to get in contact with the Divine.