Collective effervescence, Émile Durkheim’s foundational sociological concept, enters the depth-psychology corpus primarily through Dacher Keltner’s empirical and phenomenological work on awe, where it is repositioned from a purely sociological descriptor into a experiential category with neurobiological, evolutionary, and therapeutic dimensions. Keltner reads Durkheim’s phrase — the buzzing, crackling merger of individuals into a collective self — as naming one of the eight canonical ‘wonders of life,’ a state accessible through ritual, dance, sport, music, and spontaneous communal movement. The concept is amplified by a new science of synchrony: bodies moving in unison, empathic contagion spreading through groups, shared representational frames emerging from coordinated action. Keltner’s twenty-six-culture study confirms the phenomenon’s universality across weddings, funerals, political rallies, and ecstatic dance. A productive tension exists within the corpus between Keltner’s affirmative reading — effervescence as saintly, prosocial, self-transcending — and Neumann’s psychoanalytic caution that submersion in group psychology can represent regression to the collective unconscious, dissolving ego-consciousness without integrative purpose. Simondon’s transindividual ontology offers a third position: collective individuation as a genuine second-order ontogenesis, irreducible to either the pathological mass or the merely fused herd. The concept thus sits at the intersection of awe research, ritual theory, evolutionary social neuroscience, and depth-psychological critiques of mass psychology.