This paper reconceptualises awe not as a discrete, stimulus-driven emotion but as a cultivated practice of attention sustained through embodied, socially learned modes of perceiving and responding to the world. While Keltner and Haidt's influential psychological model (2003) emphasises episodic responses to perceived vastness, this framework obscures the developmental, somatic, and communal dimensions through which awe operates.Drawing on Thomas Csordas's concept of somatic modes of attention and Tanya Luhrmann's work on attentional learning, I argue that awe-sensitivity develops through practices that train individuals to notice, value, and interpret subtle bodily and mental phenomena. Religious and spiritual traditions cultivate distinctive forms of awe-attention through contemplative practice, ritual engagement, and disciplined study—teaching practitioners not merely what to attend to, but how to attend with their whole embodied being. This addresses the panel's central questions about attention in contemporary contexts. First, it demonstrates how attention can be cultivated through religious practices that enlarge awe-sensitivity over time, challenging models that treat attention as merely captured or fragmented. Second, it explores horizontal transcendence—intense meaning within naturalistic horizons—evident in scientific wonder, where disciplined attention amplifies awe without appeal to the supernatural.The paper outlines implications for nonreligious spirituality in an age of commodified attention: designing rituals that steward attention rather than exploit it; treating awe as practice rather than consumable effect; and recognising cultivated awe as a political resource orienting responsibility and care. This framework offers an alternative to algorithmic attention economies, positioning awe as a transformative practice of attending to the world with wonder, responsibility, and sustained engagement.