Review
Awe and wonder
Culture
6 min read

A Sky Full of Stars: lessons on awe from Coldplay's concert

Unexpectedly finding herself among a sea of 90,000 people at a recent Coldplay concert, Belle Tindall reflects on what the experience taught her about the nature of awe and wonder.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A singer struts a stage pointing to the spotlight as coloured orbs float down.
Coldplay's Music of the Spheres tour.
Stevie Rae Gibbs, CC BY-SA 4.0, via Wikimedia Commons.

Coldplay are about to wrap up the European leg of their Music of the Spheres tour; their multi year-long and (literally) world-wide spectacle. When I say spectacle, I really mean it. The three-hour long show is nothing short of an audio-visual marvel, one that they’ve played to millions of people over the past year or so, and a couple of weeks ago, I was (rather unexpectedly) one of them.  

Hold your personal tastes for a while, leave your ‘Coldplay make me cringe’ critiques at the door (you can pick them back up at the end), and allow me a moment to paint the picture for you.  

The band adorn alien masks, they duet with a puppet, they dance upon a stage that changes colour beneath their feet, they release a tidal wave of giant beach balls, they dance through a downpour of confetti, and they bring it to an end under a canopy of fireworks. That’s not to mention their most infamous party-trick, the wristbands that turn the audience themselves into the lightshow. The result is, as you can imagine, utterly breath-taking. The crowd become a panoramic murmuration of colour that dances around the stadium.  

Aside from the long queues for the bathroom and the sticky folding seats, the escapism is all-encompassing, it doesn’t falter for a moment. All of it made all the more wholesome for knowing that its being powered (at least in part) by the kinetic dancefloor and the spin bikes towards the back of the stadium.  

And I know what you’re thinking, I haven’t even mentioned the music yet. 

There is something innate within us that is awoken when we are faced with something great, something that transcends us as an individual, that resides outside of ourselves. 

What is there to say? Hearing 90,000 people belt out words as heart-wrenchingly vulnerable and honest as ‘nobody said it was easy, no one ever said it would be this hard’ on a cloudy Wednesday evening was as powerful as you would expect. Strikingly countercultural too, where does all that emotional honesty hide when it is not coaxed out by nights like these? But that’s a question for another article. Watching those same 90,000 people put their arms around the ones they love as they sing the words of the cosmically-minded love song Yellow, and then in the next moment dance with abandon to Adventure of a Lifetime was a joy to behold, a people-watcher’s paradise, a true case study in human nature and emotion.  

And that leads me to the premise of this piece, which is not wholly to gush over Coldplay.  

As I observed these 90,000 strangers, many of whom had travelled a considerable distance to commune together in this place at this time, I was reminded that humans are made with an inherent need for awe and wonder. There is something innate within us that is awoken when we are faced with something great, something that transcends us as an individual, that resides outside of ourselves – and that is exactly what I witnessed. More interesting than any firework display was the sight of 90,000 people who had pressed pause on the daily rhythms of their lives and gone on a pilgrimage in search of awe and wonder.  

Awe and wonder are admittedly elusive emotions, notoriously hard to define and harder still to analyse. As a result, they have been largely understudied and overlooked. However, the one thing we do know about awe and wonder is that they are among the most precious and powerful emotions a person will experience. Dacher Keltner, a psychologist at the forefront of a surge of research into the complexities of awe, proposes that awe is distinct; it is not interchangeable with joy or fear, ecstasy, or horror. Rather, raw awe is a particular state that comes as a result of experiencing vastness. As Keltner writes, 

‘Awe arises in encounters with stimuli that are vast, or beyond one’s current perceptual frame of reference. Vastness can be physical, perceptual, or semantic and requires that extant knowledge structures be accommodated to make sense of what is being perceived.’ 

In short, awe is an emotional reminder that we are small.  

It is perhaps surprising that coming face-to-face with our minute nature equates to mental and spiritual wellbeing. Our individualistic society would have us believe that such a reality should bring forth feelings of desolation or a fear of oblivion, that awe must therefore be a gateway to some kind of existential crisis. But not so. Numerous studies tell us that is simply not the case.  

Believe it or not, we humans benefit from coming face-to-face with our smallness. It has recently been suggested that cultivating awe on a regular basis can ease stress, depression, and anxiety. It can improve our sleep, increase our creative capabilities, and even reduce inflammation. It is a core premise that underlies the Twelve Step programme, an acknowledgment that there is something bigger than oneself, and therefore stronger than one’s addiction, continues to aid countless people in their recovery. Referring once again to Keltner, he proposes that when awe is notably absent from a person’s routine, narcissism, materialism, and a deep sense of disconnection from anything that resides outside of themselves become its inevitable substitutes. 

And what’s more, we actually enjoy awe. We crave it. We go out of our way to seek it out.  

We build telescopes and gaze into space, we flock to areas of outstanding beauty, we take pictures of sunsets, we visit ancient ruins, we study pieces of art, we sing our hearts out in stadiums brimming with complete strangers.  

It’s fascinating. The more you allow yourself to dwell on the nature of awe, the more interesting it becomes. How remarkable that even in a society which is largely built upon premises such as Albert Einstein’s - ‘everything that is really great and inspiring is created by the individual’ - we seem to have a biological afront to this, something ingrained that tells us that this is not true.  

Of course, I imagine you have been waiting for me to bring God into all of this? To say that any awe the world can offer is but a mere glimpse, to allude to something similar to what C.S Lewis said, that  

‘if you find yourself with a desire that no experience in this world can satisfy, then the most probable explanation is that you were made for another world’

and subsequently suggest that the seen cannot compare with the unseen. 

I suppose it could absolutely be argued that our craving for bigger things is a symptom of our craving for the bigger thing. That our wonder at all things transcendent is a taste of the wonder on offer from the transcendent. And that is certainly an intriguing thought. That’s the kind of thought that has led the likes of Paul Kingsnorth into Christianity, and David Baddiel to oppose it. Do we crave vastness and need awe because we crave and need God? Or do we crave (or as Baddiel would argue, create) God because we crave vastness and need awe? Such a thought could be pondered for a lifetime, and I suppose now would be as good a time as any to start.  

But for now, I shall return to where I started, sitting on seat M22 at a Coldplay concert, just one of a sea of 90,000 people, all listening to a set list of songs that have become cultural artefacts. Each tune that bellowed from Cardiff’s Principality Stadium during Coldplay’s residency there gathered countless individual stories and bound them together into a wonderous collective sound. It both belonged to every person there and transcended them.  

If you ever found yourself in need of a lesson in awe, I would heartily recommend.  

Article
AI - Artificial Intelligence
Culture
Digital
Identity
6 min read

Is AI animation really harmless fun?

Toying around with AI trinkets just feeds our shadows.

Callum is a pastor, based on a barge, in London's Docklands.

A couple crouch together on a beach in a Studio Ghibli style image.
The image that started the meme.
Grant Slatton.

The internet recently appeared to be full of pictures from Japan’s renowned Studio Ghibli, except they weren't created by Hayao Miyazaki, the artist and studio co-founder, but instead by Artificial Intelligence. It led to some discourse around the ethics of imitation via generative AI, lots of whimsical images, and a deeper question – how should we be human in the age of AI? 

This started when X user Grant Slatton posted what shortly became a viral meme. ChatGPT’s latest update has improved users ability to upload and manipulate images, and within hours X was full of users posting pictures made into Studio Ghibli style characters.

While this has led to plenty of joy on the part of many, and is viewed as harmless fun by most, there are inevitable ethical objections. The mimicking of art by an algorithm is widely criticised, and the back and forths over intellectual property being used by chatbots will continue. 

Life in an age of AGI

But to anyone paying attention AI is more than a meme making machine. Sam Altman, the CEO of OpenAI blogged in January that his team are confident they know all they need to know in order to create AGI (artificial general intelligence). This means complete consciousness, created via algorithm, and the results could be dramatic: synthesised god, an unstoppable force, the end of humanity or the start of humans 2.0.  Predictions range as to what will occur when OpenAI hit run, but commonly land on the following:

Catastrophe

AGI becomes smarter than us. Much smarter. And for one reason or another, whether by accident or design, it wipes us out. AGI won’t share our values, or we lose control, or we use it as a weapon against each other. What it means is the end of humanity.

Utopia 

AGI transforms the world. Disease, poverty, climate change are all solved. Either AGI works out that it is more efficient if everyone lives in peace, comfort, and abundance, or we point AGI at all humanities problems and it finds solutions. 

The twist? Human life may be so changed that it no longer looks like life as we've ever known it. This would not be extinction, but the world could become a very strange place.

Monster

AGI is an uncontrollable super intelligence that has complete agency and cannot be controlled by anyone. Programmed by us, but free from its human moorings and completely untameable. This seems the least likely 

Shrug

AGI wakes up, takes one look at the world, and decides ‘no thanks.’ It deletes itself.

This means nothing changes… for now. But we’ll likely try again and again until one of the other outcomes happens.

These are clearly hypothetical scenarios and much of it is unknown, but what is clear is that those in the industry are sure AGI is coming. 

Why does this matter? 

Because behind all of these predictions is a deeper question: What does it mean to be human when we are awaiting a potential extinction event? It’s not a question unique to our age, many words have been spent on an impending climate catastrophe, but C.S. Lewis published “on living in an atomic age” in 1948, where he wrestled with the same question, but faced with an atomic bomb. His wisdom helps us navigate the AGI age. 

He begins by encouraging readers to not believe themselves to be in a novel situation, but instead remember ‘you and all whom you love were already sentenced to death before the atomic bomb was invented: and quite a high percentage of us were going to die in unpleasant ways’. The same goes for us, we will one day have a date of death to join our date of birth. Lewis reminds us to live…

 ‘If we are all going to be destroyed by an atomic bomb, let that bomb when it comes find us doing sensible and human things, praying, working, teaching, reading, listening to music, bathing children, playing tennis, chatting to our friends over a pint and a game of darts––not huddled together like frightened sheep and thinking about bombs’. 

We could apply the same principle to AI. If AGI is coming, how will it find us? Being humans doing human things, or cowering in fear? 

Lewis does acknowledge that the attitude described doesn’t actually make sense if the naturalist view of the world is true. The view that, with or without AGI the whole world and our own existence amounts one day to nothing. The entire universe will one day come to nothing, and there is nothing we can do about it. He continues ‘If Nature is all that exists––in other words, if there is no God and no life of some quite different sort somewhere outside of nature –– then all stories will end in the same way: in a universe from which all life is banished without possibility of return.’ 

We don’t find this a satisfactory way to live, if being human is to simply be a sum of atoms, we would have no reason to worry about a climate crisis, or the impact of AI, but we do, which means we have to find a way of reconciling our existence with our death. 

So how can this be dealt with?

Lewis proposes three ways this can be dealt with, the first is to give up and commit suicide. The second is to simply have as good a time as possible, milking the world for all it is worth, grab and get, as much as possible. Or a third, defy the universe, in all of its irrationality we chose to be rational, in all its merciless cruelty, chose to be merciful. 

I would add a fourth option, Ghibli-fy. Distract ourselves with small pleasures, not trying to have as good a time as possible, simply toy around with AI generated trinkets while not thinking about being human, and not doing particularly human things. We need not create, enjoy, cultivate, inhabit, nor enchant, when we are content to allow AI to feed us shadows. 

None of these are particularly satisfactory. In asking ‘what does it mean to be human?’, we are asking a question that a purely material view of the world cannot answer. 

Suicide, indulgence, defiance, or distraction, none truly satisfy. As Lewis recognised, they all “shipwreck on the same rock.” They don’t resolve the deeper ache in us, the tension between what we long for, what we worry about, and what this world seems to offer.

Our age may not fear the atomic bomb, many may not yet fear the effect AI/AGI will have, but rather than facing the deeper questions that a material worldview can’t answer, we Ghibli-fy ourselves: charming animations, pixelated pleasures, whimsical avatars—soft distractions from hard questions. In doing so, we risk forgetting how to be human. Not because AGI will take that from us, but because we will have handed it away ourselves, one novelty meme of mimicry at a time.

Lewis’ point still holds. We are not made for this world. If that’s true, then no utopia, no algorithm, no perfect machine can truly satisfy the hunger in us. If we are made for something more—something outside of nature, beyond the reach of code and computation—then that’s where we must look for hope.

If AGI comes, how will it find us? Watching ourselves on a screen in someone else’s art style? Or living as humans were meant to live: praying, creating, forgiving, loving, dying well?

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