Awe and transcendence

ثُمَّ قَسَتۡ قُلُوبُكُم مِّنۢ بَعۡدِ ذَٰلِكَ فَهِيَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةࣰۚ وَإِنَّ مِنَ ٱلۡحِجَارَةِ لَمَا يَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَٰرُۚ وَإِنَّ مِنۡهَا لَمَا يَشَّقَّقُ فَيَخۡرُجُ مِنۡهُ ٱلۡمَآءُۚ وَإِنَّ مِنۡهَا لَمَا يَهۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ

Even after that, your hearts became as hard as rocks, or even harder, for there are rocks from which streams spring out, and some from which water comes when they split open, and others which fall down in awe of God: He is not unaware of what you do

إِنَّ ٱلَّذِينَ هُم مِّنۡ خَشۡيَةِ رَبِّهِم مُّشۡفِقُونَ

Those who stand in awe of their Lord

لَوۡ أَنزَلۡنَا هَٰذَا ٱلۡقُرۡءَانَ عَلَىٰ جَبَلࣲ لَّرَأَيۡتَهُۥ خَٰشِعࣰ ا مُّتَصَدِّعࣰ ا مِّنۡ خَشۡيَةِ ٱللَّهِۚ وَتِلۡكَ ٱلۡأَمۡثَٰلُ نَضۡرِبُهَا لِلنَّاسِ لَعَلَّهُمۡ يَتَفَكَّرُونَ

If We had sent this Quran down to a mountain, you [Prophet] would have seen it humbled and split apart in its awe of God: We offer people such illustrations so that they may reflect

وَلَمَّا سَكَتَ عَن مُّوسَى ٱلۡغَضَبُ أَخَذَ ٱلۡأَلۡوَاحَۖ وَفِي نُسۡخَتِهَا هُدࣰ ى وَرَحۡمَةࣱ لِّلَّذِينَ هُمۡ لِرَبِّهِمۡ يَرۡهَبُونَ

When Moses’ anger abated, he picked up the Tablets, on which were inscribed guidance and mercy for those who stood in awe of their Lord

وَٱذۡكُر رَّبَّكَ فِي نَفۡسِكَ تَضَرُّعࣰ ا وَخِيفَةࣰ وَدُونَ ٱلۡجَهۡرِ مِنَ ٱلۡقَوۡلِ بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ وَلَا تَكُن مِّنَ ٱلۡغَٰفِلِينَ

[Prophet], remember your Lord inwardly, in all humility and awe, without raising your voice, in the mornings and in the evenings- do not be one of the heedless

إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنࣰ ا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ

true believers are those whose hearts tremble with awe when God is mentioned, whose faith increases when His revelations are recited to them, who put their trust in their Lord

Then your hearts became hardened after that, so they were like stones or even harder. And there are stones from which rivers come gushing, and among them are those that split and water comes forth from them, and among them are those that fall down in fear of God. In the case of the ignorant, the hardening of the heart is unkindness, lack of mercy, and distance from the path of the Real. In the case of the recognizers, the purifiers, and the limpid, hardening is the strength of the heart, the state of stability, the perfection of knowledge, and the state of limpid- ness. Abū Bakr used to show it from himself. Whenever he saw that someone was weeping and twisting in himself because of listening to the Qur'an, he would say, “I was like that until the hearts became hardened.” This hardening is an allusion to the perfection of the state of the recognizers and the majesty of the level of the s

Surely those who tremble in fear of their Lord… it is they who hurry to good deeds. When an intelligent man ponders the meaning of these verses, he will come to know that the obedi- ent are more fearful in their obedience than the disobedient are fearful in their disobedience. Just as the disobedient need His curtaining, so also the obedient need His curtaining. The Real says, “And repent all together to God, O you who have faith! [24:31]. O faithful, you who are obedient and you who are disobedient! All of you return to Our threshold with the attribute of pleading! In the state of poverty and brokenness ask for Our forgiveness, so that We may cover you with the curtain of Our mercy.” I wonder at the empty-headed Qur'an-reciter who makes two cycles of prayer at night and the next day knits the knot of self-seeing on his brow and places the favor of his own being on heaven and earth. All

Then your hearts became hardened O you Jews they your hearts became stiffened against acceptance of the truth thereafter that is after what is mentioned of the bringing back to life of the slain man and the other signs before this; and they are like stones in their hardness or even yet harder than these; for there are stones from which rivers come gushing and others split yashshaqqaq the initial tā’ of the root-form yatashaqqaq has been assimilated with the shīn so that water issues from them; and others come down from on high in fear of God while your hearts are unmoved unstirred and not humbled; And God is not heedless of what you do but instead He gives you respite until your time comes ta‘malūna ‘you do’ a variant reading has ya‘malūna ‘they do’ indicating a shift to the third person address.

Surely those who for fear of their Lord are apprehensive are fearful of His chastisement

Had We sent down this Qur’ān upon a mountain and had it the mountain been endowed with a faculty of discernment like man you would have surely seen it humbled rent asunder by the fear of God. And such similitudes as those mentioned — do We strike for mankind that perhaps they may reflect and so become believers.

Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect (21)He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful (22)He is Allah, beside Whom La ilaha illa Huwa, Al-Malik, Al-Quddus, As-Salam, Al-Mu'min, Al-Muhaymin, Al-'Aziz, Al-Jabbar, Al-Mutakabbir. Glory be to Allah! Above all that they associate as partners with Him (23)He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the All-Wise (24) Asserting the Greatness of the Qur'an Allah the Exalted emphasizes the greatness of the Qur'an, its high status and of being worthy of making hearts humble and rent asunder

حَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، ح وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى، حَدَّثَنَا الْمُعْتَمِرُ، ح وَحَدَّثَنَا إِسْحَاقُ، بْنُ إِبْرَاهِيمَ أَخْبَرَنَا جَرِيرٌ، كُلُّهُمْ عَنْ سُلَيْمَانَ التَّيْمِيِّ، ح وَحَدَّثَنَا أَبُو كَامِلٍ، فُضَيْلُ بْنُ حُسَيْنٍ - وَاللَّفْظُ لَهُ - حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ قُمْتُ عَلَى بَابِ الْجَنَّةِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا الْمَسَاكِينُ وَإِذَا أَصْحَابُ الْجَدِّ مَحْبُوسُونَ إِلاَّ أَصْحَابَ النَّارِ فَقَدْ أُمِرَ بِهِمْ إِلَى النَّارِ وَقُمْتُ عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ ‏"‏ ‏.‏

Usama b. Zaid reported that Allah's Messenger (way peace be upon him) said:I stood at the door of Paradise and I found that the overwhelming majority of those who entered therein was that of poor persons and the wealthy persons were detained to get into that. The denizens of Hell were commanded to get into Hell, and I stood upon the door of Fire and the majority amongst them who entered there was that of women

حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، سَمِعَ أَبَا رَجَاءٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَذَكَرَ مِثْلَهُ ‏.‏

This hadith is narrated likewise through another chain of transmitters

حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ جَامِعِ بْنِ شَدَّادٍ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ـ رضى الله عنهما ـ قَالَ جَاءَ نَفَرٌ مِنْ بَنِي تَمِيمٍ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ ‏"‏ يَا بَنِي تَمِيمٍ، أَبْشِرُوا ‏"‏‏.‏ قَالُوا بَشَّرْتَنَا فَأَعْطِنَا‏.‏ فَتَغَيَّرَ وَجْهُهُ، فَجَاءَهُ أَهْلُ الْيَمَنِ، فَقَالَ ‏"‏ يَا أَهْلَ الْيَمَنِ، اقْبَلُوا الْبُشْرَى إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ ‏"‏‏.‏ قَالُوا قَبِلْنَا‏.‏ فَأَخَذَ النَّبِيُّ صلى الله عليه وسلم يُحَدِّثُ بَدْءَ الْخَلْقِ وَالْعَرْشِ، فَجَاءَ رَجُلٌ فَقَالَ يَا عِمْرَانُ، رَاحِلَتُكَ تَفَلَّتَتْ، لَيْتَنِي لَمْ أَقُمْ‏.‏

Narrated `Imran bin Husain:Some people of Bani Tamim came to the Prophet (ﷺ) and he said (to them), "O Bani Tamim! rejoice with glad tidings." They said, "You have given us glad tidings, now give us something." On hearing that the color of his face changed then the people of Yemen came to him and he said, "O people of Yemen ! Accept the good tidings, as Bani Tamim has refused them." The Yemenites said, "We accept them. Then the Prophet (ﷺ) started taking about the beginning of creation and about Allah's Throne. In the mean time a man came saying, "O `Imran! Your she-camel has run away!'' (I got up and went away), but I wish I had not left that place (for I missed what Allah's Messenger (ﷺ) had said

وَرَوَى عِيسَى، عَنْ رَقَبَةَ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، قَالَ سَمِعْتُ عُمَرَ ـ رضى الله عنه ـ يَقُولُ قَامَ فِينَا النَّبِيُّ صلى الله عليه وسلم مَقَامًا، فَأَخْبَرَنَا عَنْ بَدْءِ الْخَلْقِ حَتَّى دَخَلَ أَهْلُ الْجَنَّةِ مَنَازِلَهُمْ، وَأَهْلُ النَّارِ مَنَازِلَهُمْ، حَفِظَ ذَلِكَ مَنْ حَفِظَهُ، وَنَسِيَهُ مَنْ نَسِيَهُ‏.‏

Narrated 'Umar:One day the Prophet (ﷺ) stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ سَعِيدٍ ـ هُوَ ابْنُ أَبِي هِنْدٍ ـ عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ، الصِّحَّةُ وَالْفَرَاغُ ‏"‏‏.‏ قَالَ عَبَّاسٌ الْعَنْبَرِيُّ حَدَّثَنَا صَفْوَانُ بْنُ عِيسَى، عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِيهِ، سَمِعْتُ ابْنَ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

Narrated Ibn `Abbas:The Prophet (ﷺ) said: "There are two blessings that many people are deceived into losing: health and free time

حَدَّثَنِي أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو حَازِمٍ، حَدَّثَنَا سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ، كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي الْخَنْدَقِ وَهْوَ يَحْفِرُ وَنَحْنُ نَنْقُلُ التُّرَابَ وَيَمُرُّ بِنَا فَقَالَ ‏ "‏ اللَّهُمَّ لاَ عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ، فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ ‏"‏‏.‏ تَابَعَهُ سَهْلُ بْنُ سَعْدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

Narrated Sahl bin Sa`d As-Sa`idi:We were in the company of Allah's Messenger (ﷺ) in (the battle of) Al-Khandaq, and he was digging the trench while we were carrying the earth away. He looked at us and said, "O Allah! There is no life worth living except the life of the Hereafter, so (please) forgive the Ansar and the Emigrants

ومن فهم ذلك فجدير بأن يكون حاله الخشية والحزن ولذلك قال الحسن والله ما أصبح اليوم عبد يتلو القرآن يؤمن به إلا كثر حزنه وقل فرحه وكثر بكاؤه وقل ضحكه وكثر نصبه وشغله وقلت راحته وبطالته

وقال بعضهم إنما العلم الخشية لقوله تعالى إنما يخشى الله من عباده العلماء وكأنه أشار إلى أخص ثمرات العلم

فإن الخشية ثمرة العلم فتكون كالمجاز لغير تلك الغريزة ولكن ليس الغرض البحث عن اللغة

فالطمأنينة والاقشعرار والخشية ولين القلب كل ذلك وجد

والإنابة جامعة لمقام المحبة والخشية لا يكون العبد منيبا إلا باجتماعهما

ومقام المراقبة جامع للمعرفة مع الخشية فبحسبهما يصح مقام المراقبة

App-based mindfulness training supported eudaimonic wellbeing during the COVID19 pandemic.: A randomized-controlled-trial study (N = 219) tested two pre-registered hypotheses that mobile-phone app-based mindfulness training improves wellbeing and increases self-transcendent emotions: gratitude, self-compassion, and awe. Latent change score modeling with a robust maximum likelihood estimator was used to test how those changes are associated in the training versus the waiting-list group. The training increased wellbeing and all self-transcendent emotions regardless of interindividual var

Self-transcendence among adults 65 years and older: A meta-analysis.: Introduction: Self-transcendence is a human capacity for wellbeing by expanding one's personal boundaries and may act as a health-promoting resource among adults ≥65 years. Therefore, the objectives of this meta-analysis were to determine the mean score of self-transcendence based on place of residence and gender, and to evaluate the correlations of self-transcendence with meaning, sense of coherence, resilience and depression. Methods: Based on inclusion criteria, 13 studies were included. Orwi

Correlates of post-traumatic stress symptoms and growth in cancer patients: a systematic review and meta-analysis.: Objective: The aim of this study is to examine the relationships among demographic, medical, and psychosocial factors and post-traumatic stress symptoms (PTSS) and post-traumatic growth (PTG) in oncology populations. Method: A systematic search identified k = 116 relevant studies published between 1990 and 2012. Meta-analyses synthesized results from studies that reported data on correlates of PTSS (k = 26) or PTG (k = 48). A meta-analysis was performed for k = 5 studies reporting the correlatio

Systematic Literature Review of the Impact of Islamic Psychotherapy on Adolescent Spiritual Well-Being.: Islamic psychotherapy has been widely utilized in various fields, particularly in psychology, focusing on aspects of aqidah, worship, and morality, which can significantly contribute to individuals' spiritual well-being. Despite the abundance of studies on Islamic psychotherapy, systematic literature reviews on this topic remain scarce. This article aims to review the literature on the impact of Islamic psychotherapy on adolescent spiritual well-being. A qualitative research methodology was empl

Experimental elicitations of awe: a meta-analysis.: A meta-analytic review of studies that experimentally elicited awe and compared the emotion to other conditions (84; 487 effects; 17,801 participants) examined the degree to which experimentally elicited awe (1) affects outcomes relative to other positive emotions (2) affects experience, judgment, behaviour, and physiology, and (3) differs in its effects if the awe state was elicited through positive or threatening contexts. The efficacy of methods that have been used to experimentally elicit aw

Religiosity and spirituality in the prevention and management of depression and anxiety in young people: a systematic review and meta-analysis.: Historically, religion has had a central role in shaping the psychosocial and moral development of young people. While religiosity and spirituality have been linked to positive mental health outcomes in adults, their role during the developmental context of adolescence, and the mechanisms through which such beliefs might operate, is less well understood. Moreover, there is some evidence that negative aspects of religiosity are associated with poor mental health outcomes. Guided by lived experien

A 3-factor model for the FACIT-Sp.

Objective: The 12-item Functional Assessment of Chronic Illness Therapy-Spiritual Well-being Scale (FACIT-Sp) is a popular measure of the religious/spiritual (R/S) components of quality of life (QoL) in patients with cancer. The original factor analyses of the FACIT-Sp supported two factors: Meaning/Peace and Faith. Because Meaning suggests a cognitive aspect of R/S and Peace an affective component, we hypothesized a 3-factor solution: Meaning, Peace, and Faith. Methods: Participants were 240 long-term female survivors of cancer who completed the FACIT-Sp, the SF-12, and the BSI 18. We used confirmatory factor analysis to compare the 2- and 3-factor models of the FACIT-Sp and subsequently assessed associations between the resulting solutions and QoL domains. Results: Survivors averaged 44 years of age and 10 years post-diagnosis. A 3-factor solution of the FACIT-Sp significantly improved…

matched on Spirituality (mesh), Religion and Psychology (mesh)

Religiousness/spirituality and mental health among older male inmates.

Purpose: With the rapid growth in the older inmate population, emerging issues regarding physical and mental health require greater research and clinical attention. We examined the relation of religiousness/spirituality; demographic characteristics such as age, race, and type of crime; and physical and mental health among 73 older male inmates in the state of Alabama. Design and methods: Inmates older than age 50 who passed a cognitive screening completed face-to-face interviews lasting between 30 and 60 min. Due to the low literacy rates of the participants, we administered all measures orally with response cards to facilitate understanding. Results: Nearly 70% of the inmates were incarcerated for murder or sexual crimes. There were no racial/ethnic differences in reported religiousness/spirituality, demographic characteristics, or mental health. We found an association between self-rep…

matched on Spirituality (mesh), Religion and Psychology (mesh)

Religion and spirituality among bisexual Black men in the USA.

Traditionally, religion has been a major source of institutional support and well-being for Black people in the USA. However, when juxtaposed against sexuality, religion's positive effect upon the lives of non-heterosexual individuals is questionable. Research suggests that non-heterosexuals often abandon structured religion for spirituality due to the homonegativity perpetuated through religious institutions. Although studies have examined religion and spirituality among gays and lesbians, few have examined their roles in the lives of bisexuals. In this study, we analyzed qualitative interviews from 28 bisexual Black men who resided in New York City. In addition to church attendance, participants expressed belonging to religious communities through activities such as music ministry. Despite rejection because of their bisexuality, some participants saw other religious individuals as bein…

matched on Spirituality (mesh), Religion and Psychology (mesh)

Relational spirituality and depression in adolescent girls.

This study examines the possibility that relational spirituality may be inversely associated with the relatively higher rates of adolescent depression found in girls as compared with boys. Subjects were 615 adolescents, representing a diverse range of religious, ethnic, and socioeconomic backgrounds. Overall spirituality and depression were measured using The Brief-Multidimensional Measure of Religiosity/Spirituality and the Beck Depression Inventory, respectively. Overall, both level of depression and level of relational spirituality were higher in girls as compared with boys. Regression analyses conducted independently for boys and girls revealed that daily spiritual experiences, forgiveness, and religious coping were associated with less-depressive symptomatology exclusively in girls. This pattern in the findings suggests that uniquely in girls, depression may be associated with disru…

matched on Spirituality (mesh), Religion and Psychology (mesh)

Six-month changes in spirituality, religiousness, and heavy drinking in a treatment-seeking sample.

Objective: This descriptive and exploratory study investigated change in alcoholics' spirituality and/or religiousness (S/R) from treatment entry to 6 months later and whether those changes were associated with drinking outcomes. Method: Longitudinal survey data were collected from 123 outpatients with alcohol use disorders (66% male; mean age = 39; 83% white) on 10 measures of S/R, covering behaviors, beliefs, and experiences, including the Daily Spiritual Experiences and Purpose in Life scales. Drinking behaviors were assessed with the Timeline Followback interview. Alcoholics Anonymous (AA) participation and attendance were also measured. Results: Over 6 months, there were statistically significant increases in half of the S/R measures, specifically the Daily Spiritual Experiences scale, the Purpose in Life scale, S/R practices scale, Forgiveness scale, and the Positive Religious Copi…

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Racism-related stress, Africultural coping, and religious problem-solving among African Americans.

This study explored the extent to which three types of racism-related stress (i.e., individual, institutional, and cultural) would predict the use of specific Africultural coping strategies (i.e., cognitive/emotional debriefing, spiritual-centered, collective, and ritual-centered coping) and religious problem-solving styles (i.e., self-directing, deferring, and collaborative) in a sample of 284 African American men and women. The authors found that higher institutional racism-related stress was associated with greater use of cognitive/emotional debriefing, spiritual-centered, and collective coping in African American women. Findings also indicated that higher cultural racism-related stress was predictive of lower use of self-directing religious problem-solving in African American women. Moreover, higher perceived cultural racism-related stress was related to greater use of collective cop…

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Spiritual care: implications for nurses' professional responsibility.

Aim: This paper aimed to gain insight into the spiritual aspects of nursing care within the context of health care in the Netherlands and to provide recommendations for the development of care in this area and the promotion of the professional expertise of nurses. Background: International nursing literature suggests that caregivers are expected to pay attention to spiritual aspects of patient care. In Dutch nursing literature, the spiritual dimension is increasingly becoming a focus of attention. Despite this, there is a lack of empirical data from professional practice in the Netherlands. Method: Data were collected by means of focus group interviews. The sample was made up of the specialist fields of cardiology, oncology and neurology and divided into groups of patients, nurses and hospital chaplains. The interviews took place between May and December 2004. Data were qualitatively ana…

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Spirituality and religion in patients with HIV/AIDS.

Background: Spirituality and religion are often central issues for patients dealing with chronic illness. The purpose of this study is to characterize spirituality/religion in a large and diverse sample of patients with HIV/AIDS by using several measures of spirituality/religion, to examine associations between spirituality/religion and a number of demographic, clinical, and psychosocial variables, and to assess changes in levels of spirituality over 12 to 18 months. Methods: We interviewed 450 patients from 4 clinical sites. Spirituality/religion was assessed by using 8 measures: the Functional Assessment of Chronic Illness Therapy-Spirituality-Expanded scale (meaning/peace, faith, and overall spirituality); the Duke Religion Index (organized and nonorganized religious activities, and intrinsic religiosity); and the Brief RCOPE scale (positive and negative religious coping). Covariates …

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Does Compassion Always Lead to Forgiveness? Impact of the Mechanism of Compassion Before Service Failure on Consumer Forgiveness.

There are few studies involving the mechanism of the emotions that consumers experience before a service failure on their willingness to forgive. This research intends to explore the effect of two different types of compassion on the willingness to forgive under uncontrollable and controllable service failure, examine the mediating role of empathy and the moderating role of the type of service failure. This research designed two experiments. Experiment 1 involved 450 voluntary participants and adopted a between-group design (spontaneous compassion vs. neutral emotions) × (controllable service failure vs. uncontrollable service failure). Experiment 2 involved 431 voluntary participants and used a between-subject experimental design (merchant-induced compassion vs. neutral emotions) × (controllable service failure vs. uncontrollable service failure). Results demonstrated that consumers wit…

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Using chills-inducing music to augment self-transcendence, emotional breakthrough, and psychological insight during mindfulness and loving kindness meditation.

Introduction: Non-pharmacologically induced altered states of consciousness that promote mental health and wellbeing are a growing focus of clinical and basic research. Previous work has revealed the mood-augmenting, belief-altering, and self-transcendent effects of aesthetic-chills-inducing audiovisual stimulation. The current study investigated how a guided loving kindness meditation (LKM) combined with uplifting, chills-inducing music (henceforth: chills-augmented) affected participants' mood, self-transcendence (ST), psychological insight, and emotional breakthrough. Methods: We conducted a randomized, controlled online study (n = 398) using a 2 × 2 design comparing a validated loving kindness meditation (LKM) to mindfulness-based control (MC), each with chills augmentation (+) and without (-). Results: As hypothesized, LKM, compared to MC, increased connectedness to others, while ch…

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Moral Elevation and Economic Games: The Moderating Role of Personality.

Moral elevation is the prototypical emotional response when witnessing virtuous deeds of others. Yet, little is known about the role of individual differences that moderate the susceptibility to experiencing this self-transcendent emotion. The present experiment investigated the role of personality traits as moderators of elevation and its behavioral effects using economic games as a measure for prosocial behavior. One aim was to replicate prior findings on trait Engagement with Moral Beauty as moderator for experimentally induced state elevation. A second aim was to explore new potential moderators that were found to be connected to the moral realm: Honesty-Humility, Agreeableness vs. Anger, and Need for Cognition. Third, the present study is among the few investigating the effects of elevation on different prosocial actions and intentions. A sample of US American college students (N = …

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Neural basis of moral elevation demonstrated through inter-subject synchronization of cortical activity during free-viewing.

Background: Most research investigating the neural basis of social emotions has examined emotions that give rise to negative evaluations of others (e.g. anger, disgust). Emotions triggered by the virtues and excellences of others have been largely ignored. Using fMRI, we investigated the neural basis of two "other-praising" emotions--Moral Elevation (a response to witnessing acts of moral beauty), and Admiration (which we restricted to admiration for physical skill). Methodology/principal findings: Ten participants viewed the same nine video clips. Three clips elicited moral elevation, three elicited admiration, and three were emotionally neutral. We then performed pair-wise voxel-by-voxel correlations of the BOLD signal between individuals for each video clip and a separate resting-state run. We observed a high degree of inter-subject synchronization, regardless of stimulus type, across…

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Spirituality and quality of life in epilepsy and other chronic neurological disorders.

Purpose: The patients with neurological disorders often report a different quality of life (QoL), which is in part explained by clinical-pathological or psychosocial variables. This study evaluated spirituality in patients with chronic brain pathologies, aiming to clarify its specificity and position to a multidimensional model of QoL. Methods: A hundred and ninety-nine adult patients with epilepsy (E) (n = 88), mild cognitive impairment (MCI) (n = 32), ischemic vascular disorders (n = 29), tumors (n = 28), or multiple sclerosis (MS) (n = 22), and 66 healthy subjects were assessed using the World Health Organization Quality of Life (WHOQoL) 100, Spiritual, Religious and Personal Beliefs (SRPB), Beck Depression Inventory (BDI), and State-Trait Anxiety Inventory (STAI) for the QoL, spirituality, depression, and anxiety. The Multiple Ability Self-Report Questionnaire (MASQ) and neuropsychol…

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Small but Still Significant: Awe and the Self.

Awe is an emotion elicited from experiencing great vastness that dramatically expands a person's frame of reference. In this way, awe has been found to have numerous effects on the self, including feeling "small." While smallness has previously been confounded with insignificance, little research has fully examined awe's effects on existential significance (or insignificance). Four within-person experiments tested the effects of awe on subjective perceptions of the size of the self and personal significance. Before and after awe (vs. control), participants completed reports of metaphorical self- and world size and significance. Across studies, awe shrinks the self without making one feel insignificant. Within-person, participants generally report greater significance across all conditions, not specific to awe. Study 4 also examines if fear-based inductions affect significance. This opens…

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From awe to identity and revisit intention: Evidence from heritage tourism.

Although awe has received increasing attention in tourism research, its role in shaping cultural identity and revisit intention in heritage contexts remains underexplored. This study develops a stimulus-emotion-identity-behavior framework to examine how awe mediates the effects of cultural atmosphere and historical relics on cultural identity and revisit intention. Using survey data from visitors to Mount Tai, China, and structural equation modeling, the results show that both cultural atmosphere and historical relics significantly enhance awe. Awe, in turn, directly and indirectly influences revisit intention through cultural identity, confirming a dual-path mechanism. Psychological engagement strengthens the effect of cultural atmosphere on awe, whereas nostalgia-proneness amplifies the effect of awe on cultural identity. The study contributes by positioning awe as a key mechanism link…

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Experiencing awe in daily life is linked to lower loneliness.

Loneliness affects 55% of healthcare workers, putting them at risk for health problems. These include mental health issues (e.g., depression and anxiety) and physical ailments (e.g., inflammation, heart disease, and increased substance abuse). Despite the well-established link between loneliness and health, research on healthcare workers’ experiences of loneliness remains limited. To address this gap, we conducted a 22-day daily diary study to test whether daily awe predicts reduced loneliness in healthcare workers. Our within-person analyses showed that participants who experienced more awe than usual reported less loneliness on the same day. Notably, this association remained significant after controlling for other positive emotions known to benefit well-being and was replicated in a community sample. Further analysis showed that the sense of connectedness, central to awe, accounted fo…

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Does time scarcity amplify high-calorie food preferences in adolescents? The role of analytical thinking and awe.

Although extensive research has demonstrated that time scarcity perception significantly affects behavioral decision-making, its influence on adolescents' high-calorie food choices remains underexplored. Inspired by theoretical frameworks concerning function of scarcity, analytical thinking, and awe, the present study aimed to examine the causal effect of time scarcity perception on adolescents' high-calorie food choice, to examine the mediating role of analytical thinking in this behavioral pattern, and to examine the potential moderating effect of awe emotion on both the primary relationship and the mediating pathway. Four experiments were conducted with adolescents as participants. The results showed that: (1) time scarcity perceptions significantly increased the selection of high-calorie foods‌; (2) time scarcity perceptions were ‌negatively correlated with‌ analytical thinking; (3) …

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Impact of awe on topic interest and recognition memory for information in planetarium films.

We investigated the impact of situational awe on topic-specific interest and recognition memory for information presented in immersive planetarium films. Adult participants (N = 131) were recruited among science centre visitors who were going to view one of the films shown in the science centre's planetarium. Participants responded to questions about prior knowledge, topic-specific interest in the film and background information before viewing one of the three planetarium films. After the film, they completed the topic-specific interest scale, epistemically-related emotion scales, situation-specific awe scale, critical thinking disposition scale and a recognition task of the film contents. The results showed that during viewing planetarium films participants experienced awe, but the strength of this emotion varied among films. Additionally, situation-specific awe was strongly associated …

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Ayahuasca Retreats: The Role of Awe and Mystical Experiences in Well-Being.

Research on the positive psychological effects of psychedelics has surged since the early 2000s, particularly regarding increased well-being. Studies have demonstrated how psychedelic-occasioned mystical experiences play a key role in their positive effects, which has prompted an interest in the emotion of awe in the psychedelic context due to its similar phenomenology and associated benefits. This study examined 60 individuals following their visitation to at least one ayahuasca retreat in a country where ayahuasca use was legal or retreats are approved to use ayahuasca, hypothesizing that not only high levels of awe but mystical experiences characterized by high levels of awe would be significantly associated with higher well-being. Neither hypothesis was supported: higher levels of mystical experience with lower perceived vastness, a facet of awe, was significantly associated with hig…

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Awe reduces Chinese adolescents' NSSI urges: The chain-mediating role of meaning in life and ego-depletion, and the moderating role of family function.

Non-suicidal self-injury (NSSI) is a severe psychological crisis among Chinese adolescents, while NSSI urge is a robust predictor of NSSI. Awe, as a positive emotion, may benefit the prevention of NSSI. However, the relationship between awe and NSSI urges is underexplored. This study examined the effect of awe on NSSI urges and its underlying mechanisms among a large sample of Chinese adolescents with a three-wave panel design (with distinct but related constructs measured at each wave). Participants were 969 middle school students from eastern China. The chain mediation model suggested that awe reduces NSSI urges indirectly by sequentially enhancing meaning in life and decreasing ego-depletion. Family function moderated this model, such that the negative predictive effect of awe and the positive predictive effect of ego-depletion on later NSSI urges were stronger when family functioning…

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Influence of awe on social responsibility in adolescents and the mediating role of social mindfulness.

Previous research has demonstrated that awe can influence corporate social responsibility; however, the mechanism through which awe affects social responsibility among Chinese adolescents remains unclear. According to the Broaden-and-Build theory of positive emotions, individuals may be prompted to take positive actions, such as enhancing social mindfulness, due to the situational stimuli that evoke their sense of awe. Conversely, these positive actions promote the formation of social responsibility. Thus, the present study aims to explore the impact of awe on adolescents' social responsibility and the mediating role of social mindfulness in this relationship using questionnaire-based and experimental approaches. In Study 1, 1370 adolescents completed the Dispositional Awe Scale, the Social Mindfulness Self-Report Scale and the Social Responsibility Scale. The results revealed that dispo…

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Influence of the religious tourism experience on destination loyalty: The mediating effect of awe and the moderating effect of prior knowledge in Guiyuan Temple, China.

Religious tourism, through its fulfillment of tourists' spiritual aspirations and emotional needs, has gradually become a notable form of tourism aimed at the alleviation of societal pressure and the pursuit of inner peace, and it has gained widespread popularity among travelers. On the basis of the theoretical framework of emotion appraisal theory and the incorporation of insights from embodied cognition theory, this study systematically explores the mechanisms through which tourists' religious tourism experiences (sense experience and relate experience) influence their destination loyalty. This research is focused on the mediating role of awe and the moderating effects of prior knowledge on this relationship. Guiyuan Temple in Wuhan is used as a case study, and a combination of field surveys and online questionnaires is used to collect data. The empirical findings reveal that both sens…

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Awe predicts well-being via positive attention bias: Evidence from longitudinal and daily diary studies.

Awe is a mixed emotion that is considered important in the protection of well-being during crisis, such as COVID-19. However, there is limited understanding of the long-term and dynamic effects of awe on well-being and the pathways behind these effects. Drawing on the broaden-and-build theory of positive emotions and the theory of mood-congruent bias, the present study utilized longitudinal and daily diary approaches to investigate the relationship between awe and well-being, as well as the mediating role of attention bias. In longitudinal Study 1, 524 participants (Nfemale = 365, 69.7%), aged from 18 to 72, completed online surveys three times with 1-month intervals. Cross-lagged analyses demonstrated that awe exerted a significant predictive effect on individuals' well-being. Moreover, positive attention bias served as a mediator in this relationship. In diary Study 2, 183 college stud…

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The Relationship Between Dispositional Awe and Reactive Aggression: The Serial Mediation Role of Trait Anger and Self-Control.

Previous research has shown that state awe will decrease aggressive behavior in individuals and reduce implicit trait aggression. However, hardly any studies have been conducted to show the relationship between individual dispositional awe and reactive aggression as well as the underlying psychological mechanisms. Based on the broaden-and-build theory of positive emotion and the expanded model of awe, this study explored the effects of trait anger and self-control on the relationship between dispositional awe predicting reactive aggression. The trait anger, self-control, dispositional awe, and reactive aggression scales were completed by a total of 611 college students who were recruited from universities. The findings demonstrated a negative correlation between dispositional awe and reactive aggression (r = -.35, p < .01). The link between dispositional awe and reactive aggression is me…

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Red musical identity and subjective wellbeing: a longitudinal study of the chain mediating roles of awe and prosocial behavior.

Objectives: Red music, as a distinctive form of red culture in China, plays an important role in fostering national identity and promoting subjective wellbeing. However, empirical research regarding red musical identity remains scarce. This study addresses this gap through a longitudinal study, using three waves of data to explore the relationship and potential psychological mechanisms between red musical identity and subjective wellbeing. Methods: The Red Musical Identity Scale, Dispositional Positive Emotion Scale (Awe subscale), Prosocial Tendencies Measure, and Subjective Happiness Scale were used for assessments. The participants were 586 college students from a university in western China, the majority of whom were female (77.2%). Results: The results showed that red musical identity at Time 1, awe at Time 2, prosocial behavior at Time 2, and subjective wellbeing at Time 3 were sig…

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