Mirroring occupies a generative crossroads in the depth-psychology corpus, drawing together psychoanalytic object-relations theory, Kohutian self-psychology, developmental neuroscience, and somatic-trauma work. At its psychoanalytic core, mirroring names the analyst’s empathic resonance with the patient’s nascent self-experience — a concept Kohut elaborated as the ‘mirror transference,’ in which the analysand requires the clinician to reflect grandiose self-states before genuine self-esteem can consolidate. Jacoby’s reading of Kohut situates this within the analytic encounter proper, distinguishing mirror transference from the twinship and idealizing poles of narcissistic need. Schore extends the concept neurobiologically, demonstrating that dyadic mirroring gaze transactions between caregiver and infant induce psychobiological imprinting via dopaminergic reward circuits, thereby grounding the relational concept in orbital-frontal development and affect regulation. Siegel and Damasio bring mirror-neuron research to bear, linking the capacity for internal simulation of another’s state to the very architecture of intersubjectivity. Van der Kolk and Levine apply mirroring therapeutically in somatic and trauma work, where embodied reflection restores attunement disrupted by traumatization. Frank introduces a sociocultural register through Lacan’s Imaginary, reading the ‘mirroring body’ as an identity constituted from elsewhere — ethically limited yet inescapable. Jung himself invoked the term cosmologically: infinite mirroring as the condition of divine awareness removed from substance. Together, these registers — clinical, neurobiological, somatic, philosophical — mark mirroring as one of depth psychology’s most densely ramified structural concepts.