Ego identification stands among the most contested and generative concepts in the depth-psychological tradition, naming the process by which the ego fuses with — and thereby mistakes itself for — some other psychic structure, content, or role. The literature reveals at least three distinct axes of inquiry. The first, prominent in Jung and his successors, concerns identification with the persona: the ego’s conflation of itself with the social mask, producing what Neumann diagnoses as a morally inflated, shadow-denying consciousness and what Hall marks as a clinical condition requiring analytic dismantling. A second axis, traced from Freud through Klein, addresses identificatory processes as constitutive of psychic structure itself — the ego forming through introjection of abandoned object-cathexes, while projective identification (Klein) turns the outward thrust of the ego into an instrument for colonizing the object world. A third axis, visible in Welwood, Bosnak, and Edinger, treats ego identification as the default, prereflective condition of ordinary consciousness — a learned habit of collapsing the activity of identifying with whatever content the ego currently inhabits, whether persona, archetype, Self, or body. What unites these positions is the shared conviction that unconscious identification is both unavoidable in development and pathological when it persists unchallenged, and that individuation, spiritual awakening, or analytic work all require its progressive dissolution.