The consideration of ‘sacred space’ as one of the significant components in the religious system is propounded by (Otto in The idea of the holy. An enquiry into the non-rational factor in the idea of the divine and its relation to the rational (Das Heilige: über das Irrationale in der Idee des Götlichen und sein Verhältnis zum Rationalen; Breslau, 1923), translated from German by Harvey JW. Oxford University Press, London, 1923; Eliade in The sacred and the profane: the nature of religion. The significance of religious myth, symbolism, and ritual within life and culture (translated from the French by Trask WR, 1957). Harcourt Brace Jovanovich Publishers, New York & London, 1957), Tuan (Space and place: the perspective of experience, University of Minnesota Press, Minneapolis, 1977; Dimensions of human geography. University of Chicago, Department of Geography, Research Paper 186, Chicago, pp 84–99, 1978), and others, narrating the imbued meanings, role in religious festivities, and similar notions that emerged and eulogising them lucidly, and ultimate led to form sacred heritage. Sacrality and the human environment have been developed as reciprocal themes in the past and continue even today, especially in pilgrimages and associated rituals. According to various uses, allegories involved, eulogies narrated, and similarly other affiliated local traditions, sacredscapes, as an icon of sacred heritage, may be classified into different types and groups concerning varying contexts, purposes, spatiality, and religious functions. The interactions among sacrality, space, and regulating function form the ritualscapes and their spatial distinctiveness. Understanding and experiencing the sacredscapes would lead to knowing the culture much better.