Elevation, as a psychological term within the depth-psychology corpus, occupies a nexus between moral emotion theory, autonomic regulation, and the phenomenology of transcendence. The most sustained engagement comes from the moral emotion literature associated with Haidt and colleagues, where elevation names the warm, uplifting response provoked by witnessing acts of moral virtue or moral excellence in others — an affective state distinguished from admiration (which tracks skill-based excellence) and from awe (which responds to vastness). Dana’s polyvagal work translates elevation into a somatic register, treating it as a ventral-vagal toning experience whose repeated cultivation literally exercises the nervous system toward prosocial capacity. The Stoic corpus, via Graver, introduces an archaic philosophical usage: elevation as an ‘irrational’ or ‘well-reasoned’ upward affective movement — a valence category that predates and partially anticipates modern moral emotion taxonomy. Turner’s ritual analysis of status elevation offers a structuralist counterpoint, mapping elevation not as interior affect but as socially enacted passage through liminal thresholds. Tensions in the corpus cluster around whether elevation is primarily an interoceptive-autonomic state, a moral-cognitive response to virtue, or a socially constructed ritual transition. The convergence of these positions makes elevation a productive term for understanding how the body, the moral imagination, and social structure cooperate in experiences of upward human transformation.