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
Belief
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Film & TV
5 min read

I’m not sure Christopher Nolan has actually read The Odyssey

The director has drunk the Kool-aid of modernity, and done so deeply
the head of a classical statue looks up amid embers around it.
The odyssey poster.
Universal Studios.

Greek myths are full of hubris. Full of it. I feel like ‘hubris’ isn’t a word you hear very often anymore. It means excessive pride or self-confidence that leads to a downfall, in case you were wondering. “Boris Johnson’s hubristic underestimation of the effects of ‘Partygate’ was the final nail in his political coffin,” we might say.  

In one myth, Icarus is imprisoned, but given wings held together by wax in aid of his escape. He is warned not to fly too close to the sun, because the heat will melt the wax. Guess what he does? Yep! Flies too close to the sun. The wings melt and he falls to his death. Hubris

Another myth tells the story of Prometheus. No, not the slightly underrated Alien prequel. (That’s right, I said underrated, but that’s another article for another day). Prometheus defies the Greek gods by stealing fire and giving it to humans. As punishment, Zeus ties Prometheus to a rock and has an eagle eat his liver, only for it to grow back overnight so the eagle can come back the next day and start again. Hubris. 

Greek myths are full of hubris. Full of it. 

And so, this is why I find the new poster for Christopher Nolan’s upcoming adaptation of Greek epic The Odyssey so … bizarre. But then I’ve been nervous about Nolan’s adaptation since it was announced. Nolan is a wonderful filmmaker, but he’s also deeply naturalistic in the messages he conveys. By this, I mean that all his films suggest that nature – the physical, material world of atoms and things – is all there is. Even when he has opportunity to explore themes of the mystical, or magical, or the supernatural, he only does so when a purely ‘natural’ explanation for such things is possible.  

For example, in The Prestige (and HUGE spoilers for the film here: it’s incredible, please watch it if you haven’t), Nolan tells the story of two rival magicians, played by Hugh Jackman and Christian Bale. Robert Angier (Jackman) is trying to work out Alfred Borden’s (Bale) teleportation trick. The secret? (Seriously: big, big spoilers here). Science. Nikola Tesla has invented a device that can clone someone but send the clone to a different location. The trick – the mysterious MacGuffin at the film’s heart – has a natural, scientific explanation. Magic isn’t real and you’re a fool if you think otherwise. 

Perhaps this is also why Nolan directed the wonderful Dark Knight trilogy. After all, Batman’s superpower is just wealth: it’s entirely naturalistic, with nothing that can’t fit into a scientific way of understanding the world. Or we could point towards the science fiction that underwrites Inception, Interstellar, and Tenet. For a filmmaker so gifted at tension and intrigue, he has surprisingly little truck with mystique, mystery, and the divine. But this is a problem when it comes to The Odyssey. A huge problem.  

Let’s return to that poster I mentioned earlier. It shows the head of a classical Greek statue, flames ember underneath it. The caption? Defy the Gods. And it’s at this point I start to wonder if Nolan has actually read The Odyssey. Because The Odyssey takes questions of divinity and their authority very, very seriously. Like many Greek myths and poems, the message of The Odyssey isn’t ‘defy the Gods’. No: it’s ‘trying to defy the gods is an unbelievably stupid, futile, and dangerous thing to do’. Nolan would seemingly have us raze Mount Olympus to the ground.  

Look, all we have is a poster so far. Nolan might prove me wrong. But we shouldn’t be surprised if Nolan reworks The Odyssey in such a way that ‘defy the Gods’ becomes its central message. Because Nolan is a quintessentially modern filmmaker.  

In a 1965 book called Freud and Philosophy, French philosopher Paul Ricœur described the modern period as dominated by a climate of suspicion or scepticism. Within this ‘climate of thought’, the straightforward understandings of things are actually deceptive, instead hiding hidden, deeper, and ‘truer’ meanings. He described Sigmund Freud, Friedrich Nietzsche, and Karl Mark as the ‘masters of suspicion.’ And so the world around us is to be approached suspiciously, to uncover the ‘truer’ meanings about our subconscious (so Freud), our false, religiously imposed morals (so Nietzsche), or our exploitative economic systems (so Marx). 

Each of Ricœur’s ‘masters of suspicion’ might be mapped on to one of the villains in Nolan’s Dark Knight trilogy. Liam Neeson is Ra’s al Ghul, a Freud-like figure who helps Bruce Wayne navigate the psychological effects of his parents’ murders in childhood. Heath Ledger’s mesmeric Joker is Nietzsche’s stand-in, exposing our misguided systems and structures of ethics, tethered to a religious framework we no longer hold to. Tom Hardy’s Bane is Marx, freeing Gotham’s proletariat from the economic structures that oppress them so. 

It's not a perfect fit, but I think there’s more than enough evidence to say that Nolan has drunk the Kool-aid of modernity, and he has drunk so very deeply. And this would be fine – absolutely fine – if he wasn’t planning to adapt The Odyssey. Because, as a quintessentially modern filmmaker, Nolan’s work emerges out of and celebrates a culture wherein ‘defy the gods’ is a slogan that can only be heard as heroic, courageous, and noble, rather than dumb and futile, as The Odyssey would stress to us. 

Defying divinity is not heroic. The Odyssey knows this and knows it well. Defying the gods never ends well for humans stupid enough to try in Homer’s work. Our modern sensibilities encourage us to be suspicious of institutionalised power, especially when that power takes a religious shape. We are predisposed to imagine that invocations of the divine are nothing more than thinly-veiled power-grabs. And sometimes they are. But The Odyssey is right to say that divinity itself is not to be trifled with. Renounce your creator at your peril. 

Like all his other films, Nolan’s The Odyssey is likely to be tense, wrought, and cinematographically immaculate. But also like his other films, I worry it will be deeply naturalistic in the way it handles the inescapably divine and supernatural elements present in Homer’s epic. The Odyssey has an important message for our increasingly hubristic society. I just worry that Nolan’s not the man to convey it as it deserves. 

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