Honored to share some thoughts with Times Higher Education on the transforming power of awe in college. Just thought I’d share the link here.
How Awe Can Transform Students
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5 Ways Religion Is Better than Spirituality
I’ve taught a course in the Psychology of Religion and Spirituality for about 20 years. As part of this course, I often invite speakers to share their religious and spiritual life stories and insights with the class. One of the most provocative perspectives ever shared came from a Jewish speaker. To paraphrase, he would say:
I know many of you consider yourselves more spiritual than religious, and I know there are many benefits to personal spirituality. However, I have a different take on this. I believe religion is better than spirituality. And I believe this is increasingly so.
The Meaning of “Religion” and “Spirituality”
Although these concepts prove extraordinarily difficult – if not impossible – to adequately define, let me clarify terms as much as possible. In general, religiousness entails behavior concerning the Sacred consistent with what an institution prescribes. Spirituality, in contrast, involves an autonomous question for what is true and meaningful regarding the Sacred, whether inside or outside an institutional context.
Thus, religiousness and spirituality are different but overlapping constructs. Religiousness involves action that harmonizes with a group’s teachings and customs to a greater extent. Spirituality focuses more on an individual’s personal and experiential quest. Common to both religiousness and spirituality is the Sacred: something that lasts forever or that evokes awe or reverence.
The Trend Toward Spirituality
Various surveys in the United States regularly ask respondents to select which of four options best describes them: (1) both religious and spiritual, (2) spiritual but not religious, (3) religious but not spiritual, and (4) neither religious nor spiritual. Results consistently show how respondents are most likely think of themselves as “both religious and spiritual.” However, individuals in these studies increasingly identify as “spiritual but not religious.” For instance, in nationally representative surveys of American adults from the Fetzer Institute, those indicating they were more spiritual than religious rose from 18.5% in 1998 to 33.6% in 2020.
Five Unique Benefits of Religion
Some might consider the notion that religion has unique psychosocial benefits – compared with personal spirituality – offensive or, maybe ironically, “sacrilegious.” However, particularly at this moment in time, in our culture, consider the following:
Continue readingOne Powerful Way to Help Young People Who Are Struggling
As a parent, an educator, and an uncle, I worry about this generation of young people.
And there’s good reason to worry.
For example, according to the recently released Youth Behavior Risk Survey, 42% of American high school students felt so sad or hopeless during a 2-week period in 2021 that they stopped doing their usual activities (in 2011, this percentage was 28%). Sadness and hopelessness were especially high in females (57%) and LGBTQ youth (69%). As demonstrated by social psychologist Jean Twenge and others, loneliness also has been on the rise among young people. So have self-focus, individualism, and narcissism.
Do you relate to any of this? Do you personally know a young person who seems to be struggling with their mental health? Do you notice how many youths seem too narrowly self-focused?
What can we, as adults, do to help?
The short answer: we can help young people find more awe.
New Research on Awe in Kids
I’ve been thinking a lot lately about a research article, published recently in the journal Psychological Science. In two studies, researchers randomly assigned some 8-13 year olds to watch an animated movie clip eliciting awe, some to a clip eliciting joy, and some to a clip eliciting a neutral (control) response. Results showed that, compared to the joy and control conditions, the kids led to feel awe more likely participated in an effortful task and more likely demonstrated generosity toward refugees (a group not their own). Those led to feel awe also experienced more of a parasympathetic, calming bodily reaction associated with social engagement.
Awe is an emotional response to something vast that transcends our current frame of reference. The scientists who conducted the awe studies speculate about various activities that may nurture awe in young people. For instance, parents, teachers, or other adults might connect kids to stories that are highly unusual or even magical; music with unexpected harmonies or shifts in energy; amazing theatrical, artistic, or athletic performances; big buildings like cathedrals; and beautiful places in the natural world.
Much of this stands in contrast to the common view that great literature, music, theater, art, and time spent in nature don’t have much real-world impact and that they are expendable from school curricula.
Applying This Research to Help Young People
Of course, many factors likely threaten youth mental health. Although I personally would love to see a nationwide prohibition of social media until the age of 18 – or at least a change in school policies such that times could be intentionally carved out during the school day when cell phones are not accessible to students – these changes lie largely beyond my control. As a parent, I could restrict my kids’ technology use – and I wish I had done that when they were younger – but I feel that, ultimately, in this culture, adding family restrictions may cause other problems. Overuse of technology seems to be more of a systemic, cultural problem.
A more effective, more practical strategy may be to help the young people in my life find more awe. I can do my best to encourage a love of reading, theater, music, art, and sports. I can enroll my kids in schools that are environmentally-focused. When I’m teaching, I can bring my classes outside, when possible. I can bring my son to a live concert. I can bring my nephew to the zoo.
Quaker Advices and Queries
Within Christianity, some traditions emphasize a more mystical and spiritual approach than others. One tradition I’ve been particularly intrigued by is Quaker spirituality.
Part of Quaker spiritual practice is to identify, share, and meditate on specific advices and queries. Some of these can be traced back to George Fox in the mid-1600s. In some ways, these advices and queries translate Quaker experiences and insights about the Gospels into modern life.
Communities might lead a service with reference to an advice or query, and individuals might meditate on one for an hour, a day, a week, or a year.
I’ve been studying Quaker advices and queries shared by meetings across the world for several years. Below I’ll share some of my favorites, which mostly come from the London, New York, and New England yearly meetings.
Apponegansett Meeting House, Jean Schnell
Advices:
Take heed to the promptings of love and truth in your heart.
Bring the whole of your life under the ordering of the spirit of Christ.
Seek to know an inward stillness, even amid the activities of daily life.
While respecting the experiences and opinions of others, do not be afraid to say what you have found and what you value.
Try to find a spiritual wholeness which encompasses suffering as well as thankfulness and joy.
Each of us has a particular experience of God and each must find the way to be true to it.
Listen patiently and seek the truth which other people’s opinions may contain for you.
Avoid hurtful criticism and provocative language.
Think it possible that you may be mistaken.
Try to make your home a place of loving friendship and enjoyment, where all who live or visit may find the peace and refreshment of God’s presence.
Let your life speak.
Responding to divine guidance, try to discern the right time to undertake or relinquish responsibilities without undue pride or guilt.
Search out whatever in your own way of life may contain the seeds of war.
Do not let the desire to be sociable, or the fear of seeming peculiar, determine your decisions.
Try to live simply.
Stand still, wait for divine guidance, then act.
Be grateful for the gifts you have. Neither be too proud of them nor value them too little. Do not waste time coveting the gifts of others.
Attend to what love requires of you.
Queries:
Are you open to the healing power of God’s love?
How does Jesus speak to you today? Are you following Jesus’ example of love in action? Are you learning from his life the reality and cost of obedience to God?
Do you respect that of God in everyone though it may be expressed in unfamiliar ways or be difficult to discern?
Continue readingFive Spiritual Practices that Increase Well-Being
For thousands of years, religious and spiritual communities around the world have organized themselves around specific practices they find meaningful. In recent years, psychological scientists have been in conversation with such communities, trying to learn about these practices, sometimes refine them, and test the effects of related interventions on well-being. For those who consider themselves somehow spiritual – about 86% of American adults in one recent nationally representative survey – these activities may hold special significance. Although whether or not a practice really is “spiritual” depends on the person and what they hold sacred, these activities may be central parts of a lifestyle that prioritizes and integrates spirituality and well-being.
Below are five forms of spiritual practice that psychological research suggests increase well-being.
1. Meditation
Meditation practices refer to a broad collection of activities that seek to focus the mind. Really almost anything can be a support for attention during a meditation practice. For example, we can focus on our breathing, a meaningful word of our choice, a raisin, the movement of light on the floor as it comes through a window, the sound of a bird, sensations of emotional or physical pain, a text that holds spiritual significance, the kindness of a loved one, or the presence of the divine, just to name a few.
In recent years, a variety of apps have become available to help people engage in these kinds of activities. My favorite is the free “Healthy Minds Innovations” app from the Center for Healthy Minds at the University of Wisconsin – Madison.
2. Awe
Dacher Keltner defines awe as the feeling we get when we’re in the presence of a vast mystery that transcends our understanding of the world. For instance, we might feel awe in the presence of something huge, powerful, timeless, or intricate. Other people can leave us awestruck as well because of their astounding virtue, knowledge, or skill.
Priscilla Du Preez | Unsplash
Taking an intentional awe walk is one way we can seek awe. This might involve taking at least 15 minutes to stroll through a natural area, maybe one that brings us through a wooded area or field of flowers, or near a lake or river. Alternatively, we can take a walk under the night sky, at dawn or dusk, or while a thunderstorm is taking shape in the distance. As we take our walk, part of the practice entails taking our time to really try to take in what we notice as vast, for example by allowing ourselves to by swept away by a view or amazed by the detail of a flower.
3. Forgiveness
Forgiveness refers to a process of letting go of negative emotions and the urges to seek revenge or avoid another because of the pain they caused us. Importantly, forgiveness need not involve telling a person we forgive them, condoning or forgetting a hurtful action, or restoring a relationship.
Continue readingIn Awe of Death
My mom died from cancer when I was 14. Although her death wasn’t unexpected, it stunned me nonetheless.
One particular moment in the days following my mom’s death stands out. The night before the funeral, there was a wake in which her dead body was laid in an open casket so mourners could say their final goodbyes. For various reasons, I did not want to see my mom’s body, and I awkwardly tried to avoid it. Our priest – a good friend of mine, as well as my mom’s – must have noticed. He slowly walked up to me and, tenderly, asked if I’d like to go with him to see my mom one last time. He took my hand into his and we made our way. I believed I was supposed to feel sad and maybe even angry, and I felt those emotions as well. But, more than anything, as I gazed at my mom’s dead body, what I most felt was awe.
Dacher Keltner’s recently released book “Awe: The New Science of Everyday Wonder and How It Can Transform Your Life” most surprised me with its’ discussion of how often death evokes awe. In a study of 2,600 narratives coming from 26 countries, as described in the book, stories of death and awe were common. In a surprising demonstration of this, Keltner – the pioneering Berkeley psychologist most responsible for leading the way for a new science of awe – tells a story in the book similar to my own. As his beloved brother, Rolf, lay dying of cancer in front of him and his family, Keltner recounts:
“I felt small. Quiet. Humble. Pure. The boundaries that separated me from the outside world faded. I felt surrounded by something vast and warm. My mind was open, curious, aware, wondering.”
Keltner defines “awe” as “the feeling of being in the presence of something vast that transcends your understanding of the world.” Given this definition, it’s easy to see why death so often evokes awe. When I stood in front of my mom’s dead body, for instance, I felt dumbfounded by questions such as “where did my mom go?,” “what does life mean?,” and “what is eternity?” These vast mysteries went well beyond anything my 14-year-old mind (or any mind) can comprehend, but my wondering led me to develop curiosities and eventually gain insights that have impacted the rest of my life. Of course, I wish my mom had lived much longer. At the same time, I wouldn’t be the person I am today – in a positive sense – if I hadn’t had to face her death like I did.
This connection between death and awe is, at least in part, why so many people become so fascinated by the morbid. For example, dark tourism may enable individuals to feel awed and to probe essential issues of life, death, sacredness, and meaning. I have led courses in the Psychology of the Holocaust, for instance, including trips to Holocaust sites in Europe, and rarely have I seen students so absorbed or impacted by phenomena being studied as when we directly encountered the overwhelming memorials of death we visited.
One Insight to Bring Into 2023
One habit I’ve sort of unintentionally fallen into in recent years is a year-end review. That is, I’ve been finding it interesting to take some time between Christmas and New Year’s every year to consider the highs and lows of the year, reflecting on what I can take from this year to build on for the next. With all the highs and lows that made up 2022, this poem I first heard on Parker Palmer and Carrie Newcomer’s podcast stands out:
Small Kindnesses, by Danusha Lameris
“I’ve been thinking about the way, when you walk
down a crowded aisle, people pull in their legs
to let you by. Or how strangers still say ‘bless you’
when someone sneezes, a leftover
from the Bubonic plague. ‘Don’t die,’ we are saying.
And sometimes, when you spill lemons
from your grocery bag, someone else will help you
pick them up. Mostly, we don’t want to harm each other.
We want to be handed our cup of coffee hot,
and to say thank you to the person handing it. To smile
at them and for them to smile back. For the waitress
to call us ‘honey’ when she sets down the bowl of clam chowder,
and for the driver in the red pick-up truck to let us pass.
We have so little of each other, now. So far
from tribe and fire. Only these brief moments of exchange.
What if they are the true dwelling of the holy, these
fleeting temples we make together when we say, ‘Here,
have my seat,’ ‘Go ahead – you first,’ ‘I like your hat.’“
In particular, what gives me pause are lines that “we have so little of each other, now… only these brief moments of exchange.”
Like so many others,’ my life has changed during the past few years. COVID has meant I see students and colleagues far less often. My kids are getting older – one now in college – and they spend less time with us. The people I care for the most I don’t actually spend that much time with.
I resonate with the notion that the moments we have together may be “the true dwelling of the holy.” If I can remember to take one thing from this year into the next, it’s this: remember the sacredness of the times we have together – really appreciate them and make the most of them – for they are the essence of a good life.
Staying in Awe
The Emotional Life of Jesus
When I imagine Jesus – similar to when I imagine the Buddha – what initially comes to mind is someone who was pretty emotionally flat or emotionally neutral. If there’s an emotion I associate with Jesus, it’s one of serenity. Maybe this is because, when I consider Jesus, my mind’s eye turns to paintings and statues I’ve seen throughout my lifetime, such as the one my mom hung in our living room when I was a boy. In these, Jesus seemed to be beyond human emotion.
I’ve long been fascinated by emotion. Part of what inspired my calling to Psychology as an undergraduate were experiences at the University of Wisconsin helping to do research in influential emotion labs exploring embarrassment (with Dacher Keltner) and interest (with Judy Harackiewicz). In graduate school, at the University of Minnesota, I conducted research investigating correlates of emotional well-being, including anxiety, depression, hostility, and happiness (with Pat Frazier). I’m generally curious about how individuals feel, and I watch for non-verbal indications of how people react to life. It seems to me that someone’s emotional life reveals something deeply important about who they are.
I’ve also long been a follower of Jesus. Surely, a lot of this has to do with being raised in a Christian family in an often times Christian-dominant culture. But, there’s also something about the stories of Jesus that intrigue me. There’s something about who Jesus was that seems different, countercultural, and stunning.
It wasn’t until recently that I started to seriously explore the intersection of these two parts of myself. That is, I’ve started to wonder about the actual – not the imagined – emotional life of Jesus. In contrast to the sense I’ve received in some parts of Christianity to which I’ve been exposed, as I read it now, Jesus was a person of deep, passionate emotional intensity.
To explore Jesus’s emotional life, I did a focused study of the Gospel of Mark. This Gospel generally is considered by Bible scholars to be the earliest Gospel – written about 40 years after Jesus’s death. As the progressive Bible scholar, Marcus Borg argued, this account of Jesus’s life likely includes elements of both metaphor and remembered history, but the emotions attributed to Jesus, as discussed below, seem most likely to be traceable to the historical Jesus. As one reads this Gospel, there’s also an evident sense of immediacy to it, which lends itself to an investigation of Jesus’s emotional life.
To better understand context, as I read through Mark, I noted passages that described where Jesus chose to spend his time. He seemed to spend a lot of his days by the water (1:16; 2:13; 3:7; 4:1; 5:1), in the mountains (3:13; 6:46), in Synagogue (1:21; 3:1; 6:2) and, maybe not surprising for someone who didn’t seem to have a home of his own, in other people’s homes (1:29; 2:15; 3:20; 14:3). He seemed to frequently withdraw into nature to get away from the demands of the crowds, and to pray (e.g., 1:35; 6:46). This begins to give an indirect glimpse into Jesus’s emotional life.
In looking for more direct descriptions, what most surprised me in studying the Gospel of Mark was how often Jesus seemed to experience great irritation, sometimes to the point of almost seeming impatient. Jesus was said to speak “sternly” (1:25). On several occasions, he was described as being “indignant” (1:41; 10:14). At one point, Jesus looked at his skeptics “in anger… deeply distressed at their stubborn hearts” (3:5). When he finds people selling in the temple courts, he drives them out, overturning tables in anger (11:15-17).
Continue readingWhy Religious Fundamentalism Can Inspire Hatred (and what to do about it)
Intermixed with much of the worst of human history is a religious motivation. This can be seen in the involvement of a religious motivation in the genocide committed against American Indians and the Holocaust. More recently, this can be seen in the motivation behind tragedies such as the 9/11 terrorist attacks and the January 6 attack on the United States Capital. Other examples include the involvement of religion in motivating prejudice and violence directed toward members of the LGBTQ population and various cases of religious persecution.
As Blaise Pascal once reflected: “human beings never do evil so completely and so joyously as when they do it from a religious motivation.”
How can great world religions – which generally teach love, compassion, and justice – become powerful instruments of prejudice and violence?
Although acts of religiously-inspired hatred are complex and caused by many variables, one common factor concerns religious fundamentalism.
Religious fundamentalism involves a rigid kind of certainty in the possession of the “one truth” and the “one way” to live. It typically relies on a literal interpretation of a sacred text and an absolute reliance on that text. Other sources of knowing what’s true or other ways of determining what’s valuable are rejected – such as when science or a different group offers an alternative perspective – in favor of what’s unquestioningly accepted within the group.
With this all comes a strong urge for fundamentalists to form a sense of who are “insiders” and who are “outsiders.” Explicitly or implicitly, it’s easy for all of us to believe members of our groups are superior, while others are inferior. One way for religious fundamentalists to address this is to develop an evangelical zeal to bring outsiders to the inside through attempts to convert them. However, when individuals reject their arguments or invitations, fundamentalists can develop even stronger attitudes against them, to the point where outsiders can become seen as less than their human equals, sometimes even leading to consciously or unconsciously dehumanizing them. At this point, prejudice and violence toward members of the outgroup become more likely.
Because fundamentalist groups also tend to draw like-minded people to their communities, individuals in these groups often decrease or completely lose contact with those different from themselves. As a result, the kinds of reality checks most people tend to naturally have happen to them when they interact with people different from them become less likely, creating the conditions for stronger stereotypes and prejudices to develop.
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Andy Tix 