What is Awe?

Immanuel Kant declared, “Two things awe me most, the starry sky above me and the moral law within me.” The starry sky I always understood. Nature pierces the soul and elevates views. For a moment, in the shadows of a towering tree or the thundering sound of the ocean, our bothersome worries and haunting regrets disappear. But “the moral law within” stumped me. My understanding stalled; I couldn’t grasp Kant’s meaning.

​Kirk Schneider provides a hint. He defined awe as a mixture of dread, vernation and wonder. He opens his book Rediscovery of Awe with a powerful proclamation, “The awesomeness of life is the starting point for psychology. Any psychology worth its name must begin with this premise. By awesomeness, I mean first of all, mystery—incomprehensibility, and second of all, magnificence—bedazzlement. I am speaking of the brute awareness that we exist at all” (Schneider, 2004).

A Perception of Vastness

In 2003, Jonathan Haidt and Dacher Keltner published “Approaching awe, a moral, spiritual, and aesthetic emotion.” Most awe related research cites their seminal work. Keltner and Haidt defined awe as a perception of vastness that exceeds our normal capacity to accommodate (Keltner & Haidt, 2003). Haidt later explained in The Happiness Hypothesis that when vastness cannot be accommodated “people are stumped, stopped in their cognitive tracks…they feel small, powerless, passive, and receptive” (Haidt, 2003). The momentary pause created by awe readies the mind for change.

Keltner and Haidt explained:

“Awe can transform people and reorient their lives, goals, and values. . . Awe inducing events may be one of the fastest and most powerful methods of personal change and growth. The potential power of awe, combined with the mystery of its mechanism, may itself be a source of awe” (Keltner & Haidt, 2003).

Awe inspired change is not a given, of course. For many, complexity and wonder are frightening. Instead of basking in the splendidness of the unexplainable, they write it off, close their minds, and return to biased scripts.

Spirituality and Awe

William James, the father of American Psychology, gave a series of lectures (1901-1902) on the religious experience. These lectures are recorded in his book The Varieties of Religious Experience: A Study in Human Nature. This book marks the intimate beginning of a personal journey. As part of a psychology course, I wrote a research paper on religion in modern society. I discovered James’s book during the research. The testimonies conflicted with my current beliefs, disrupting my narrative of purpose. I subsequently fell into an extended existential funk; my ordered existence was disarranged, sparking an extensive investigation, spanning over the next two-years. A search to accommodate.  

In his lectures, James explores spiritual experiences that led people to conversion. He provided vivid testimonies of awe. While James focuses on religious conversions, awe isn’t limited to spiritual encounters. We can experience awe in any domain. Richard Dawkins, a renowned atheist and author of the Selfish Gene, describes the “spine-shivering, breath catching awe . . . that modern science can provide” (Dawkins, 1997).

James taught:

“Temporary melting moods . . . which. . . the trials of real life. . .throw us break through . . .and let all sorts of. . .moral stagnancies drain away, leaving us. . . soft of heart and open to every nobler leading” (James, 1902, p. 262).

Awe Isn’t Always Positive.

Spectacular can be devastating. On September 11, 2001, the normal hustle of morning traffic ceased. The ordinary edginess vanished. Routine commitments lost significance, and mundane cares were non-existent. We’re experiencing a similar pause now in the deadly wake of the coronavirus.

​Emotionally stunned, we stared at empty shelving where toilet paper used to exist during the life altering COVID-19 pandemic. Awe, you see, isn’t always grand. Occasionally, our security is rocked. An epidemic, a natural disaster or an evil regime remind us of our fragile existence.  Our normal mental structures struggle to accommodate.

“Because accommodation can be difficult or unsuccessful, awe straddles the border between positive and negative—provoking a sense of wonder, but also one of powerlessness and uncertainty” (Gottlieb et al., 2018).

​Dismantling Awe

We comfortably settle into our lives, missing opportunities for awe. Last year, at an annual Independence Day celebration, I notice a man recording the extravaganza on his phone. Instead of enjoying the vast explosions skipping across the sky, he focused on his small screen.

​Paradoxically, we try to capture the extraordinary, forcing it into the ordinary. Our efforts fail. When we force the vastness into tightly controlled boundaries, triumphantly shoving them into retrievable reproductions, we lose. The small pops and insignificant lights playing on a four-inch screen won’t stimulate. The actual experience is gone and all that exists is a lame recording.

Science reduces awe too, forcing unexplainable phenomena into definable categories. Researchers dismantle the wonderment into microscopic explainable parts, desacralizing the whole. The amazement fades into the uninspiring pile of disassembled parts. Schneider remarked that this contributes to the prevalent problem of our “quick-fix” and awe-depleted culture (Schneider, 2017).

“​Thus, an awe-inducing stimulus — whether a stunning landscape, an intense religious experience, or a cloud-skimming skyscraper — gives us a sense of vastness, seeming much larger than us and the things we are used to, whether physically or metaphorically.”

~Anna Mikulak  | Association for Psychological Science

Scientific Discovery and Awe

Albert Einstein warned, “The process of scientific discovery is, in effect, a continual flight from wonder.” In the magnificence of his theoretical understanding, Einstein reminded us, “He who can no longer pause to wonder and stand rapt in awe, is as good as dead; his eyes are closed.” Einstein recognized the vast and unexplainable elements of complexity. Finite minds can never completely understand deeper matters. Our meager capability to know only shines a flickering light on the stunning landscape of the boundaryless universe.

Einstein explains, “Occurrences. . .are beyond the reach of exact prediction because of the variety of factors in operation, not because of any lack of order in nature.” Nature strictly follows predictable laws. There is order in life. However, we’re incapable of capturing all the laws contributing to the final outcome. Einstein says, “We still do not know one thousandth of one percent of what nature has revealed to us.”

Schneider warns that science must understand the paltriness of its discoveries. Research isn’t an “awakened sensitivity to life” (Schneider, 2004, p.9-10).

​Research of Awe and Prosocial Behaviors

While research has limitations, science does provide glimpses into the whole. Utilizing Keltner and Heidt’s definition of awe, many interesting correlations were made between experiences of awe and prosocial behaviors. A prevailing explanation is that awe makes the self small. The small self hypothesis posits that perceived vastness shrinks the perception of the self in comparison (Piff et al., 2015).

Joshua Perlin and Leon Li (2020) proposed a revised model of the small self hypothesis, arguing that awe creates a quiet ego. Wayment and Bauer define the quiet ego as a self that transcends egotism, balancing concern for the self and others, as well as facilitating growth both in the self and others (Wayment & Bauer, 2017). Perlin and Li describes, “The quiet ego is a description of the self at higher levels of psychological maturity—a self characterized by an appreciation of self—other interdependence, internal motivations to behave pro-socially and an orientation towards growth” (Perlin & Li, 2020).

Whether it’s a small self or a quiet ego, perhaps, doesn’t matter. Both theories agree that awe promotes pro-sociality by diminishing self-oriented concerns.

Accommodation and Psychological Growth

Feelings of awe humble us (Stellar et al., 2018). Self-other interdependence born from awe softens the ego, expanding tolerance for new values and ideas. The shift from me-focus to we-focus is necessary for accommodation of differences, no longer placing ourselves in the center of the universe.

Accommodation requires rewriting personal narratives. The old narrative is inadequate to integrate the new, forcing accommodation by revising our narrative identity. Jack Bauer and Dan McAdams found that self-transcendent growth narratives, emphasizing unity with all of humanity were associated with heightened psychological maturity (Bauer & McAdams, 2010).

Laura King and Joshua Hicks in a delightful paper wrote, “Accommodation is reflected in thoughtful examination of lost goals and the reconstruction of and reinvestment in new goals… accommodative self-reflection, spurred by goal disruption, may lead to increasing levels of understanding. The construction of a new future toward which to strive—that is engagement with a new best possible self—would then indicate that an individual has fully accommodated the loss” (King & Hicks, 2007, p. 627). In short, awe may spur accommodative processing, which is associated with psychological maturity, growth, and ego development.

Putting the Pieces Back Together

​The research is interesting and convincing. However, these snapshots dismantle the majestic experiences of awe, capturing small disassembled pieces, arguing over theories, and confining awe to print on a computer screen. The intriguing theories give information but threaten to reduce the awesome undefinable whole—the opposite of an experience of awe. Markedly, experimental induced awe has limited scope, seeking answers from a qualitative experiment. A video, a tree, or Kant’s starry sky creates a momentary rush—a single moment in time.

Two Forms of Awe

Schneider suggests there are two forms of awe: “a quick boil” and “a slow simmer” (Schneider, 2017). The “quick boil” is easily manipulated and studied. The “slow simmer,” on the other hand, can’t be reproduced.

As my hair silvers, I think I finally grasp Kant’s awe at the “moral law within.” This produces Schneider’s slow simmer variety of awe. Something that we can experience daily. Life is stunning, full of complicated contradictions, unpredictable moments. We witness the beautiful and ugly. We helplessly watch a beloved child fall into devastating addictions, but then are thrilled by the miraculous birth of a child.

​We are astonished by the stubbornness of thought, unconscious biases and deceptions that interfere with understanding. Yet, on occasion, we are graced with clarity and growth. We witness the presence of conflicting values and motives that decorate the human condition—humility and boldness, connection and individuality, sadness and joy, fear and courage. Accordingly, we feel the fragility of our existence while simultaneously feeling empowered. All these wondrous moments create awe.

The “slow-simmer” awe is not an identifiable event but an accommodating force—a living backdrop, generating wonder, amazement and fright. Markedly, we can’t capture the enthralling experience of life in megapixels; we must live it, not with forced joy or sorrow, but a breathless respect for the fascinating and frightfully experience of being alive.

Associated Concepts

• Anticipatory Joy: This refers to the excitement for future positive events, can enrich our lives but must be balanced. Episodic thinking affects present emotions and future actions. We must focus on achievable dreams, seek guidance, and avoid unhealthy rumination to stimulate present and future joy. Gilbert warns of poor future feeling predictions.
• Gratitude: This refers to the quality of being thankful, a readiness to show appreciation for and to return kindness. It involves acknowledging the good things in life and being thankful for them. Practicing gratitude can have a positive impact on mental well-being and overall happiness.
• Hope Theory: This is a psychological concept developed by C. Richard Snyder and his colleagues, focusing on the role of hope in motivation and the pursuit of goals. According to hope theory, individuals with high hope have the belief that they can find ways to achieve their goals (agency thinking) and the motivation to use those pathways (pathways thinking).
• Broaden-and-Build Theory: This theory suggests that positive emotions broaden an individual’s thought-action repertoire, leading to increased creativity, resilience, and overall well-being.
• Flow State: This refers to a mental state of complete absorption in an activity, where one is fully immersed and focused. This state is characterized by a feeling of energized focus, full involvement, and enjoyment in the process of the activity.
• Savoring Life: This is the mindful appreciation and enjoyment of everyday moments, fostering gratitude and well-being. It involves various techniques, such as basking, thanksgiving, marveling, and luxuriating, leading to improved mental and physical health.
• Orientations for Happiness: This refers to cultivating a mindset and approach that prioritizes finding joy, fulfillment, and contentment in various aspects of life. We can find joy through anticipation of the future, pleasure in the moment, and delighting in the past.

A Few Words by Psychology Fanatic

In a world that often prioritizes the tangible and the measurable, awe serves as a powerful reminder of the vastness and beauty that lies beyond our immediate grasp. It invites us to step outside our routines, to pause and reflect on the grandeur of the universe and the intricacies of life. Awe not only enriches our emotional and psychological well-being but also fosters a deeper connection to the world around us and to each other.

As we continue to explore the psychological dimensions of awe, let us embrace its transformative potential. Whether through the majesty of nature, the brilliance of human creativity, or the mysteries of the cosmos, awe has the capacity to inspire, to heal, and to unite. By cultivating a sense of wonder in our daily lives, we open ourselves to new possibilities and a richer, more meaningful existence.

So, the next time you find yourself gazing at a star-filled sky, standing before a breathtaking landscape, or marveling at a work of art, take a moment to fully immerse yourself in that feeling of awe. Allow it to expand your perspective, ignite your curiosity, and remind you of the boundless wonders that await discovery. In the words of Albert Einstein, “The process of scientific discovery is, in effect, a continual flight from wonder.” Let us continue that flight, ever curious, ever inspired, and ever in awe.

Last Update: December 27, 2025

References:

Bauer, J., & McAdams, D. (2010). Eudaimonic Growth: Narrative Growth Goals Predict Increases in Ego Development and Subjective Well-Being 3 Years Later. Developmental Psychology, 46(4), 761-772. DOI: 10.1037/a0019654
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Dawkins, Richard (1997). Is Science a Religion? The humanist, 57(1), 26-29. Website: https://2think.org/Richard_Dawkins_Is_Science_A_Religion.shtml
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Gottlieb, S., Keltner, D., & Lombrozo, T. (2018). Awe as a Scientific Emotion. Cognitive Science – A Multidisciplinary Journal, 42(6), 2081-2094. DOI: 10.1111/cogs.12648
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Haidt, Jonathan (2003). The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom. Basic Books; 1st edition. ISBN-10: 0465028020; APA Record: 2006-00770-000
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James, William (1902/1982). The Varieties of Religious Experience. ‎ Independently published. ISBN: 9780684842974
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Keltner, D.; Haidt, J. (2003). Approaching Awe, a moral, spiritual, and aesthetic emotion. Cognition and Emotion, 17, 297-314. DOI: 10.1080/02699930302297
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King, L., & Hicks, J. (2007). Whatever Happened to “What Might Have Been”?. American Psychologist, 62(7), 625-636. DOI: 10.1037/0003-066X.62.7.625
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Perlin, J., & Li, L. (2020). Why Does Awe Have Prosocial Effects? New Perspectives on Awe and the Small Self. Perspectives on Psychological Science, 15(2), 291-308. DOI: 10.1177/1745691619886006
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Piff, P., Dietze, P., Feinberg, M., Stancato, D., & Keltner, D. (2015). Awe, the Small Self, and Prosocial Behavior. Journal of Personality and Social Psychology, 108(6), 883-899. DOI: 10.1037/pspi0000018; PDF
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Schneider, Kirk (2017). The Resurgence of Awe in Psychology: Promise, Hope, and Perils. The Humanistic Psychologist, 45(2), 103-108. DOI: 10.1037/hum0000060
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Stellar, J., Gordon, A., Anderson, C., Piff, P., McNeil, G., & Keltner, D. (2018). Awe and Humility. Journal of Personality and Social Psychology, 114(2), 258-269. DOI:  10.1037/pspi0000109
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Wayment, H., & Bauer, J. (2017). The Quiet Ego: Motives for Self-Other Balance and Growth in Relation to Well-Being. Journal of Happiness Studies, 19(3), 881-896. DOI: 10.1007/s10902-017-9848-z
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