Denmark, Estonia, and Sweden are, if measured by certain sociological criteria, considered to be three of the world’s most secular countries. Nature—forests, pristine beaches, and the countryside—plays a specific role in the allegedly secular discourse of the mainstream populations of these nations. Not only is it almost without exception deemed as a positive asset worthy of protection, it is also thought of as holding certain existential qualities. Based on ethnographic fieldwork and interviews, this article suggests that Alfred Schutz’s conceptualization of transcendence—further developed by Thomas Luckmann—can be used to describe the existential experiences in nature of contemporary secular people. The article results in a suggestion for an operational definition of transcendence.
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