Numinous - picked up of course, by Jung - to describe what the original, the primordial experience of the numinous is

Gnosticism, of course, is a way of trying to awaken us to the primordiality of, and the mystery in some important sense, of Religio.

What we do when we go into a sacred setting, is we play with Meta-… We have psycho-technologies - and I'll come back and give a [-] clear definition as we work that out, of a psycho-technology - but we have psycho-technologies that allow us to do this serious play with sacredness so that we are constantly being homed against horror.

horror would be to be overwhelmed by loneliness. Would be overwhelmed by homesickness, cultural shock and a tremendous sense of alienation, absurdity, and anxiety.

if you go to another culture and you don't go through the participatory transformation, right? If you don’t, and you're just experiencing culture shock - domicide - the agent arena relationship isn't in place! Then none of those other meaning systems can work for you. There'll be absurd. They won't make sense. That's what he means by it being a Meta-Meaning system.

that deep loneliness, that deep homesickness, that deep cultural shock, that's domiciled.

to reflect upon, to celebrate and enact Religio is to fundamentally enhance our agency, the disclosure of the world and our connectedness to it. And what else could be more valuable to us? What else could be more valuable to us?

I’m always seeing by means of the I”. It is phenomenologically mysterious to [us], but it doesn't mean that I'm unaware of it. I always have - to use older language, from the course I mean - I always have a subsidiary awareness. I'm always aware through my “I” of my “me”. I'm always aware through my framing of my framed. I'm not completely out of touch with it. It is not inaccessible to me, but I cannot focalised it.

I can't use the grammar of subjects and objects, subjects and predicates, conceptual categories to talk about this (RR transjectivity) in the sense of exemplifying it!

The machinery of Relevance Realization is in that sense, deeply phenomenologically mysterious to me.

But what is precisely not inside the frame is the framing process

Relevance Realization is taking place at a level fundamentally deeper than the level of belief.

the death example actually points to something more primordial! It points to the fact that I can never make a focal object of my framing, my capacity for Relevance Realization. I mean, Perspectively. What I mean by that is whenever I am thinking or doing anything, [-] it's always framed because if I'm unframed, I'm facing combinatorial explosion, which is not intelligible to me.

it is phenomenologically impossible for me to Perspectively know what it is like to be dead, because whenever I try to conjure up a frame (indicates the smallest, central box in the diagram), “Oh, I'm in a dark room! But wait, I'm still there in the dark room. There's the hereness and the nowness… Oh well, then I'm nowhere! Well, then I'm just an empty…!” No matter what I do, I can't get a framing that has within it my own non-existence, perspectively.

my insight goes from a reframing to a transframing, because I stopped having insights about my focal problem [and] I start getting an insight, not about just the problem or the world, I also - remember of the sensibility transcendence; I'm also getting an insight into the inadequacies of my style of framing, my way of framing - I'm getting a trans-framing happening.

article there called “A Secular Wonder”

Wonder isn't about solving a problem. Wonder is about remembering Sati, your Being, by putting you deeply in touch

the point of wonder is, if curiosity gets you to focus in on specific features of the world, specific objects, wonder tries to get you to participate in the gestalt, the whole

Religio is… I'm using it in a spiritual sense, [in] the sense of a pre-egoic, ultimately a post-egoic, binding that simultaneously grounds the self and its world.

Relevance Realization is Pre-Egoic. By the time you have ‘you’ in a ‘commonsensically’, obviated world of meaningful objects and situations, Relevance Realization has already done a tremendous, tremendous amount of work.

Being able to pay attention to your mother and pick up on how she's communicating with you and make inferences from that so that you start to categorize the world and figure out that this is a bottle presupposes this (RR). And that points to something else: this is Pre-Experiential.

it's deeper than your ego, it’s deeper than your judgements of truth, goodness and beauty. It's deeper than your propositional thinking. It's deeper than your conceptualisation. The way that can be spoken of is not the way!

But it's so essential that we go to this place that our brain gave us a solution. Evolution gave us a solution. And it's possibly one of the most profound perceptual experiences. And it's the experience of awe.

others have demonstrated, for instance, Professors Haidt and Keltner, have told us that people feel small but connected to the world. And their prosocial behavior increases, because they feel an increased affinity towards others. And we've also shown in this study that people have less need for cognitive control. They're more comfortable with uncertainty without having closure.

we recorded the brain activity of people while they're watching the performance, over 10 performances of "O," which is iconic Cirque performance.

A suggestion: that awe is not just to be found in the grandeur. Awe is essential

Numerous other technologies to produce booming detonations to disorient and frighten enemies were described in ancient Chinese war manuals. These explosive devices employed gunpowder, invented in China around A.D. 850, reaching Europe about 1250.

It’s as if we need the gravitational pull of both worlds to keep us on track, locked on a good and righteous path. Without both worlds pulling on us, we would crash into one, or simply lose our way, hurtling through the universe on our own, intersecting nothing, helping no one.

but suppressed through a series of abandonments made in a vain effort to conform with societal expectations.

(Music) (Applause) (Music) (Applause) (Music) 00:07:16 (Applause) (Cheers) (Applause) Beau Lotto: Ah, how wonderful, right? So right now, you're probably all feeling, at some level or another, awe.

but rituals aren't about knowledge at all— they're about practice. You must develop a daily mantra, a spell, a routine, whatever you want to call it, and then perform it religiously.

Can you for instance advocate for awe-eliciting green spaces inthe physical spaces you inhabit to infuse communities with a greater sense of commonhumanity and increase collective happiness?

Here are some more specific ideas for where to take an awe-inspiring walk. Natural settings: Hike up a mountain with panoramic views Walk along a trail lined with tall trees Walk along the shore of an ocean, lake, river, or waterfall Walk outside on a clear night and look up at the stars Walk to a place where you can watch a sunset or sunrise Urban settings: Climb to the top of a skyscraper or look up in an area dense with tall buildings Visit a historic monument Explore a part of the city that you've never seen before Tour of a large ballpark or stadium Go on a city art walk and explore different galleries Visit the botanical gardens or a zoo to see plants and animal species you've never seen before Walk around with no destination in mind and see where it takes you Indoor settings: Walk slowly around a museum, giving your full attention to each piece Visit a planetarium or aquarium Take a tour of a historic mansion, cathedral, or opera house

But does awe continue to have its beneficial effects on social behavior even if the stimulus is threatening or isn’t associated with nature at all? Indeed, after exposure to videos of threatening natural disasters (e.g. volcanoes) or beautiful close-up slow motion footage of colored drops of water, participants also showed a greater tendency toward fairness when distributing resources between themselves and another individual.

Participants consistently reported that awe produced “a reduced sense of self importance relative to something larger and more powerful that they felt connected to,” says Piff. And subsequent analysis confirmed that this feeling of the “small self” was responsible for their ethical behavior. This seems to suggest that experiencing awe prompts people to help others.

In answer to why awe would be a potent predictor of reduced pro-inflammatory cytokines, this latest study posits that “awe is associated with curiosity and a desire to explore, suggesting antithetical behavioral responses to those found during inflammation, where individuals typically withdraw from others in their environment,” Stellar said.

In addition to autoimmune diseases, elevated cytokines have been tied to depression. One recent study found that depressed patients had higher levels of the pro-inflammatory cytokine known as TNF-alpha than their non-depressed counterparts. It is believed that by signaling the brain to produce inflammatory molecules, cytokines can block key hormones and neurotransmitters—such as serotonin and dopamine—that control moods, appetite, sleep and memory.

She suggests that people evoke more feelings of awe in their lives by exposing themselves to nature, art, and music. “Put yourself in situations where you’re experiencing new things,” she says.

researchers induced awe in some people—by having them read a story about ascending the Eiffel Tower and getting a high-up view of Paris—but not others. Afterwards, they found that members of the awe group reported feeling more satisfied with their lives than the other group. Also, when given a choice between material goods and positive experiences—such as a watch vs. tickets to a Broadway show—the awe group was more likely than the other group to choose the positive experiences.

people who felt awe were less likely to feel impatient and more likely to volunteer their time than study participants who felt happiness. However, awe did not make people more likely to donate money, suggesting that awe does not make people more generous in general. Instead, it was the sense that they had more time to spend that seems to have made participants more willing to lend a hand.

There are new psychophysiological findings finding that cytokine levels, cytokinesreally reflect an inflammation in response in your body, which is very tough news onyour health, the only positive emotion that really lowers levels of cytokines is provingto be awe.

spiritually-orientedpeople are less likely to experience depression. Nowthose findings beg the question of why: what is it about feeling like you have a spiritualpractice? One hypothesis is, it’s really community.

that feeling awe, or elevation or inspired, in this case by beautifulnatural trees, makes people more pro-social and kind.

if you live around beautiful green spaces, crime drops precipitously.

E.O. Wilson’s writing about biophilia.And it’s really this very rich hypothesis that we have this evolved love about naturalbeauty. So if you’re out in the woods, you’re in the mountains, you’re watching patternsof light on the ocean, it triggers this feeling in us, this feeling of beautiful delight ifyou will. And E.O. Wilson makes the case that that is an evolved preference because whenwe attach to beautiful things in nature, we’re finding kind of resource-richenvironments that have food and water and shelter as a way to orient towards thelandscape.

Awe ofcourse is very important to Immanuel Kant who wrote an essay that differentiated in1764 the experiences of the sublime or awe from beauty which we’ll talk about.

Edmund Burke.And what he does, and really one of the most impressive books on awe ever written, is hesecularizes awe. He takes this emotion and he shows how it really is a part of everyday,perceptual experience. So he writes about how patterns of light and dark can triggerawe, how things that are powerful like oxen can trigger awe. He kind of maps out what sortof sensations create this experience that used to be the domain of religion.

the scientific literature awe is defined as "the feeling of being in the presence of something vast and greater than the self, that exceeds current knowledge structures"--meaning that you need to adjust your understanding of the world, and your place within it, in order to make sense of an awe-inspiring event, feat, or behavior. 

awe is best describedas a feeling that we have typically when we’re in the presence of something much greaterthan ourselves. So maybe we’re in a very high, expansive vantage point looking outat something huge and overwhelming or inspiring.