Contrary to the assumption of early modernization theories, in modern Western societies, there is no all-encompassing secularization. Instead, traditional sacralizations remain and new types of sacralizations emerge. In this article, this is presented as regards the perception of landscapes as sacred or holy. The focus here is on sacralizations deemed as extra-religious sacralizations or sacralizations beyond church-bound religion. Constitutive for these is not the church-bound reference to a god, but the subjective experience of self-transcendence. Examples discussed include early romantic aesthetic sacralization of landscape, Rousseauist moral sacralization of ‘natural’ landscapes, sacralization of unique cultural landscapes, patriotic and racist sacralizations of German forests, scientific-ecological as well as spiritual-‘ecological’ sacralization of nature and landscape, and, finally, sacralization of nature as community of solidarity.