The concept of identity structure occupies a pivotal, though variously theorized, position across the depth-psychological corpus. Most rigorously developed by John Welwood within a Buddhist-psychotherapeutic synthesis, the term designates the organized configuration of beliefs, compensatory self-images, and subconscious deficiency feelings through which the ego constitutes and maintains its sense of selfhood. Welwood insists the structure is dual: a conscious, positive self-presentation that masks an underlying subconscious identity of inadequacy, the two locked in a compensatory dynamic he calls the ‘identity project.’ James Hall, working from Jungian premises, introduces a historicizing inflection, treating identity structures as fluid configurations of complexes whose transformation can be tracked through sequential dream series, with both ego and Self influencing which complexes anchor a dominant identity at any given moment. Murray Stein situates this problematic within the ego-persona relation, showing how identification with social roles can eclipse authentic inner identity, while Ricoeur approaches structural selfhood through the dialectic of sameness and selfhood, arguing that narrative emplotment provides the most adequate account of personal identity’s persistence through time. Daniel Siegel introduces a neurobiological and relational dimension, framing identity as an inner-and-inter construction requiring integration of differentiated elements. The field-wide tension is between identity structure as defensively rigid formation in need of dissolution (Welwood) and as a necessary, developmentally evolving organization that grounds coherent selfhood (Hall, Stein, Siegel).