“The [most beautiful] thing we can experience is the mysterious.  It is the fundamental emotion which stands at the cradle of true art and true science—Einstein (1949, p. 5)”; cited in Keltner (2023, How Awe Transforms our Relationship to the World section).

Contemplative practices can be a response to awe. Indeed, many historical contemplative or spiritual practices are formalized from natural responses to awe.  Keltner writes: “our awe-related vocalizations become sacred sounds, chanting and music…yoga offers a series of bodily postures that often manifest our physical expression of awe…” (2023, Intelligent Design section).

What is awe?

Awe is the “feeling of being in the presence of something vast that transcends your current understanding of the world” (Keltner, 2023 p. 25-26).

Cross-cultural studies show that there are eight main sorts of experiences that lead to awe:

1. moral beauty: stories of exceptional virtue, courage and ability
2. collective effervescence: feeling part of a “we”, for example in a crowd or event, or through collective movement
3. nature
4. music
5. visual design (e.g. art, film, architecture)
6. spiritual and religious stories and experiences
7. experiences of birth or death
8. moments of insight, particularly related to systems and relationships (Keltner, 2023)

Awe causes our default sense of self to be at least temporarily displaced with a “small self,” leading to greater sense of humility and connection to others and the world around us. Perhaps you’ve experienced this sense looking at the night sky or a beautiful vista; studies show it is a common response (Keltner 2023, Piff et al, 2015).  Awe can provoke wonder and curiousity as the mind “opens to intellectual questions and searching that awe inspires”. Indeed, many stories of scientific discovery start with curiosity and searching that follow an experience of awe (Keltner, 2023).

How it relates to contemplative pedagogies and practices

Some of the CP described in this volume expose participants to these eight sources of awe and can themselves bring about awe and wonder in contemplation.  For example, making earth altars (LeeRay Costa) or aimless wandering (Gabriela Petrov) take place in nature; kintsugi collage (Amy Cooper) exposes participants to visual imagery.  Gentle movement meditation (Anne Archambault) or some of the breathing practices such as Vagus nerve or Xi-xi Hu breathing (Rosemary Reilly) may invite the sort of moving together that can lead to a sense of being part of something larger than themselves.  No practice or experience is guaranteed to create experiences of awe, but it is relatively common among adults studied (Bai et al, 2017) and can be found by opening oneself to the experience (Keltner, 2023).  Educators using CP may want to be aware that practices could lead to awe and therefore understand the experiences and possible benefits of awe as well as those more directly associated with individual CP practices.

Noticing one’s own experiences of awe—particularly those that might relate to one’s subject matter or teaching—and encouraging students to do the same could be an avenue into contemplative teaching and learning.  Understanding the relationships between awe, contemplative practices and learning may also provide additional insights into the ways CP functions and supports learning.