ality : ▁it ▁acts ▁only ▁as ▁its ▁nature ▁dict ates , ▁often ▁being ▁a ▁blind ▁destruct ive ▁force . ▁But ▁in ▁the ▁same ▁way ▁as ▁rain ▁it ▁also ▁creates : ▁it ▁creates ▁the ▁world , ▁birth s ▁many ▁children , ▁brings ▁fert ility ▁to ▁the ▁land ▁and ▁humans , ▁and ▁is ▁often ▁associated ▁with ▁the ▁Ab origine ▁soul ▁itself . ▁ ▁The ▁fer ocity ▁with ▁which ▁the ▁Rain bow ▁S nake ▁gu ards ▁or ▁def ends ▁its ▁sacred ▁po ols , ▁or ▁the ▁rever ence ▁with ▁which ▁it ▁was , ▁and ▁still ▁is , ▁thought ▁of ▁by ▁Ab original ▁tribes , ▁indicates ▁that ▁it ▁is ▁a ▁prim al ▁force ▁in ▁nature ▁rather ▁than ▁a ▁‘ G od ’ ▁in ▁the ▁sense ▁that ▁many ▁people ▁in ▁the ▁Western ▁world ▁today ▁would ▁think ▁of ▁it . ▁It ▁follows ▁only ▁its ▁natural ▁incl in ations ▁– ▁whether ▁they ▁be ▁anger , ▁l ust , ▁comp ass ion , ▁or ▁creation ▁– ▁and ▁its ▁dynamic , ▁raw ▁energy ▁with ▁which ▁it ▁fert il izes ▁the ▁land ▁and ▁creates ▁the ▁world ▁gives ▁to ▁the ▁element ▁of ▁water ▁associations ▁that ▁are ▁not ▁usually ▁thought ▁of ▁in ▁modern ▁P agan ▁thought . ▁O ften , ▁water ▁is ▁seen ▁as ▁pass ive , ▁reflect ive , ▁deep , ▁emot ional , ▁and ▁spiritual , ▁and ▁is ▁symbol ized ▁by ▁the ▁ever - rece iving ▁Chal ice ▁or ▁w omb ▁of ▁the ▁God dess . ▁But ▁here , ▁in ▁the ▁mot if ▁of ▁the ▁Rain bow ▁S nake , ▁we ▁see ▁water