{"id":172,"date":"2025-11-05T16:31:51","date_gmt":"2025-11-05T21:31:51","guid":{"rendered":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/?post_type=chapter&p=172"},"modified":"2025-12-09T15:00:15","modified_gmt":"2025-12-09T20:00:15","slug":"awe-and-contemplative-pedagogy","status":"publish","type":"chapter","link":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/awe-and-contemplative-pedagogy\/","title":{"raw":"Contemplative pedagogy and awe","rendered":"Contemplative pedagogy and awe"},"content":{"raw":"

Rev. Jen Bourque<\/h4>\r\n
\r\n
<\/div>\r\n
\r\n
\r\n
\"The [most beautiful] thing we can experience is the mysterious.\u00a0 It is the fundamental emotion which stands at the cradle of true art and true science\u2014Einstein (1949, p. 5)\"; cited in Keltner (2023, How Awe Transforms our Relationship to the World section).<\/h5>\r\n<\/blockquote>\r\n<\/div>\r\n
\r\n\r\nContemplative practices can be a response to awe. Indeed, many historical contemplative or spiritual practices are formalized from natural responses to awe. \u00a0Keltner writes: \u201cour awe-related vocalizations become sacred sounds, chanting and music\u2026yoga offers a series of bodily postures that often manifest our physical expression of awe\u2026\u201d (2023, Intelligent Design section).\r\n\r\n<\/div>\r\n
\r\n

What is awe?<\/h1>\r\n<\/div>\r\n
\r\n\r\nAwe is the \u201cfeeling of being in the presence of something vast that transcends your current understanding of the world\u201d (Keltner, 2023 p. 25-26).\r\n\r\n<\/div>\r\n
\r\n\r\nCross-cultural studies show that there are eight main sorts of experiences that lead to awe:\r\n\r\n<\/div>\r\n
\r\n
    \r\n \t
  1. moral beauty: stories of exceptional virtue, courage and ability<\/li>\r\n \t
  2. collective effervescence: feeling part of a \u201cwe\u201d, for example in a crowd or event, or through collective movement<\/li>\r\n \t
  3. nature<\/li>\r\n \t
  4. music<\/li>\r\n \t
  5. visual design (e.g. art, film, architecture)<\/li>\r\n \t
  6. spiritual and religious stories and experiences<\/li>\r\n \t
  7. experiences of birth or death<\/li>\r\n \t
  8. moments of insight, particularly related to systems and relationships (Keltner, 2023)<\/li>\r\n<\/ol>\r\n<\/div>\r\n
    \r\n\r\n[caption id=\"attachment_251\" align=\"alignnone\" width=\"700\"]\"starry Photo by Nathan Anderson from Unsplash<\/em>[\/caption]\r\n\r\nAwe causes our default sense of self to be at least temporarily displaced with a \u201csmall self,\u201d leading to greater sense of humility and connection to others and the world around us. Perhaps you\u2019ve 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). \u00a0Awe can provoke wonder and curiousity as the mind \u201copens to intellectual questions and searching that awe inspires\u201d. Indeed, many stories of scientific discovery start with curiosity and searching that follow an experience of awe (Keltner, 2023).\r\n\r\n<\/div>\r\n
    \r\n

    How it relates to contemplative pedagogies and practices<\/h1>\r\n<\/div>\r\n
    \r\n\r\nSome of the [pb_glossary id=\"550\"]CP[\/pb_glossary] described in this volume expose participants to these eight sources of awe and can themselves bring about awe and wonder in contemplation. \u00a0For example, making earth altars (LeeRay Costa)<\/a> or aimless wandering (Gabriela Petrov)<\/a> take place in nature; kintsugi collage (Amy Cooper)<\/a> exposes participants to visual imagery. \u00a0Gentle movement meditation (Anne Archambault)<\/a> or some of the breathing practices such as Vagus nerve<\/a> or Xi-xi Hu breathing (Rosemary Reilly)<\/a> may invite the sort of moving together that can lead to a sense of being part of something larger than themselves. \u00a0No 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). \u00a0Educators 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.\r\n\r\nNoticing one\u2019s own experiences of awe\u2014particularly those that might relate to one\u2019s subject matter or teaching\u2014and encouraging students to do the same could be an avenue into contemplative teaching and learning.\u00a0 Understanding the relationships between awe, contemplative practices and learning may also provide additional insights into the ways CP functions and supports learning.\r\n\r\n<\/div>\r\n<\/div>\r\n
    \r\n

    Further resources<\/h1>\r\n<\/div>\r\n
    \r\n\r\nThe Greater Good Science Centre<\/strong> \"offers free research-based and informed strategies and practices for the social, emotional, and ethical development of students, for the well-being of the adults who work with them, and for cultivating positive school cultures\" has a page of information and resources curated on Awe for Students<\/a> and Awe for Adults.<\/a>\r\n\r\n<\/div>\r\n
    \r\n

    <\/a>References<\/h1>\r\n
    Click to expand reference list\r\n<\/b><\/summary>\r\n
    \r\n\r\nBai, Y., Maruskin, L. A., Chen, S., Gordon, A. M., Stellar, J. E., McNeil, G. D., Peng, K., &\r\n\r\n<\/div>\r\n
    \r\n\r\nKeltner, D. (2017). Awe, the diminished self, and collective engagement: Universals <\/a>\r\n\r\n<\/div>\r\n
    \r\n\r\nand cultural variations in the small self<\/a>. Journal of Personality and Social\u00a0\u00a0<\/em>\r\n\r\n<\/div>\r\n
    \r\n\r\nPsychology, 113<\/em>(2), 185\u2013209. https:\/\/doi.org\/10.1037\/pspa0000087\r\n\r\nEinstein, A. (2011). The world as I see it.<\/em> Open Road Media.\r\n\r\n<\/div>\r\n
    \r\n\r\nKeltner, D. (2023). Awe: The new science of everyday wonder and how it can transform your <\/a>\u00a0<\/em>\r\n\r\n<\/div>\r\n
    \r\n\r\nlife<\/a>.<\/em> Penguin Press.\r\n\r\nKeltner, D., & Haidt, J. (2003). Approaching awe, a moral, spiritual, and aesthetic emotion<\/a>.\r\n\r\n<\/div>\r\n
    \r\n\r\nCognition and Emotion, 17<\/em>(2), 297\u2013314. https:\/\/doi.org\/10.1080\/02699930302297\r\n\r\nPiff, P. K., Dietze, P., Feinberg, M., Stancato, D. M., & Keltner, D. (2015). Awe, the small self, <\/a>\r\n\r\n<\/div>\r\n
    \r\n\r\nand prosocial behavior<\/a>. Journal of Personality and Social Psychology, 108<\/em>(6), 883\u2013\r\n\r\n<\/div>\r\n
    \r\n\r\n899. https:\/\/doi.org\/10.1037\/pspi0000018\r\n\r\n<\/div>\r\n\r\n<\/b><\/b><\/summary><\/details><\/div>","rendered":"

    Rev. Jen Bourque<\/h4>\n
    \n
    <\/div>\n
    \n
    \n
    “The [most beautiful] thing we can experience is the mysterious.\u00a0 It is the fundamental emotion which stands at the cradle of true art and true science\u2014Einstein (1949, p. 5)”; cited in Keltner (2023, How Awe Transforms our Relationship to the World section).<\/h5>\n<\/blockquote>\n<\/div>\n
    \n

    Contemplative practices can be a response to awe. Indeed, many historical contemplative or spiritual practices are formalized from natural responses to awe. \u00a0Keltner writes: \u201cour awe-related vocalizations become sacred sounds, chanting and music\u2026yoga offers a series of bodily postures that often manifest our physical expression of awe\u2026\u201d (2023, Intelligent Design section).<\/p>\n<\/div>\n

    \n

    What is awe?<\/h1>\n<\/div>\n
    \n

    Awe is the \u201cfeeling of being in the presence of something vast that transcends your current understanding of the world\u201d (Keltner, 2023 p. 25-26).<\/p>\n<\/div>\n

    \n

    Cross-cultural studies show that there are eight main sorts of experiences that lead to awe:<\/p>\n<\/div>\n

    \n
      \n
    1. moral beauty: stories of exceptional virtue, courage and ability<\/li>\n
    2. collective effervescence: feeling part of a \u201cwe\u201d, for example in a crowd or event, or through collective movement<\/li>\n
    3. nature<\/li>\n
    4. music<\/li>\n
    5. visual design (e.g. art, film, architecture)<\/li>\n
    6. spiritual and religious stories and experiences<\/li>\n
    7. experiences of birth or death<\/li>\n
    8. moments of insight, particularly related to systems and relationships (Keltner, 2023)<\/li>\n<\/ol>\n<\/div>\n
      \n
      \"starry
      Photo by Nathan Anderson from Unsplash<\/em><\/figcaption><\/figure>\n

      Awe causes our default sense of self to be at least temporarily displaced with a \u201csmall self,\u201d leading to greater sense of humility and connection to others and the world around us. Perhaps you\u2019ve 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). \u00a0Awe can provoke wonder and curiousity as the mind \u201copens to intellectual questions and searching that awe inspires\u201d. Indeed, many stories of scientific discovery start with curiosity and searching that follow an experience of awe (Keltner, 2023).<\/p>\n<\/div>\n

      \n

      How it relates to contemplative pedagogies and practices<\/h1>\n<\/div>\n
      \n

      Some of the CP<\/a> described in this volume expose participants to these eight sources of awe and can themselves bring about awe and wonder in contemplation. \u00a0For example, making earth altars (LeeRay Costa)<\/a> or aimless wandering (Gabriela Petrov)<\/a> take place in nature; kintsugi collage (Amy Cooper)<\/a> exposes participants to visual imagery. \u00a0Gentle movement meditation (Anne Archambault)<\/a> or some of the breathing practices such as Vagus nerve<\/a> or Xi-xi Hu breathing (Rosemary Reilly)<\/a> may invite the sort of moving together that can lead to a sense of being part of something larger than themselves. \u00a0No 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). \u00a0Educators 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.<\/p>\n

      Noticing one\u2019s own experiences of awe\u2014particularly those that might relate to one\u2019s subject matter or teaching\u2014and encouraging students to do the same could be an avenue into contemplative teaching and learning.\u00a0 Understanding the relationships between awe, contemplative practices and learning may also provide additional insights into the ways CP functions and supports learning.<\/p>\n<\/div>\n<\/div>\n

      \n

      Further resources<\/h1>\n<\/div>\n
      \n

      The Greater Good Science Centre<\/strong> “offers free research-based and informed strategies and practices for the social, emotional, and ethical development of students, for the well-being of the adults who work with them, and for cultivating positive school cultures” has a page of information and resources curated on Awe for Students<\/a> and Awe for Adults.<\/a><\/p>\n<\/div>\n

      \n

      <\/a>References<\/h1>\n
      \nClick to expand reference list
      \n<\/b><\/summary>\n
      \n

      Bai, Y., Maruskin, L. A., Chen, S., Gordon, A. M., Stellar, J. E., McNeil, G. D., Peng, K., &<\/p>\n<\/div>\n

      \n

      Keltner, D. (2017). Awe, the diminished self, and collective engagement: Universals <\/a><\/p>\n<\/div>\n

      \n

      and cultural variations in the small self<\/a>. Journal of Personality and Social\u00a0\u00a0<\/em><\/p>\n<\/div>\n

      \n

      Psychology, 113<\/em>(2), 185\u2013209. https:\/\/doi.org\/10.1037\/pspa0000087<\/p>\n

      Einstein, A. (2011). The world as I see it.<\/em> Open Road Media.<\/p>\n<\/div>\n