Identity transformation occupies a complex and generative position across the depth-psychological corpus, functioning simultaneously as developmental telos, clinical phenomenon, and metaphysical event. Murray Stein, whose monograph provides the most sustained treatment, frames the term as the definitive project of the second half of life: the dissolution of a false or outgrown ego-structure and the emergence of a new self-imago, illustrated through metamorphic biology, alchemical symbolism, and biographical case studies ranging from Rilke to Picasso. Jung himself approaches the question obliquely but decisively, treating subjective transformation — diminution or enlargement of personality, change of internal organization — as the psychological correlate of ritual and religious experience. Pargament extends this into the psychology of religion, arguing that conversion aims not at improvement but at wholesale replacement of ontological status. Alexander and White ground the concept clinically in addiction recovery, where identity transformation becomes a measurable therapeutic goal distinct from behavioral change alone. Giegerich offers a corrective from the logic of soul, insisting that genuine transformation in the psychological sense occurs atemporally, as identity and difference coincide rather than succeed one another. The field’s central tension lies between transformation as a sequential, developmental process — passage through liminality toward a new stable form — and transformation as an instantaneous, non-linear event in which the old identity is not replaced but sublated.