Mystical Identity occupies a charged conceptual nexus in the depth-psychology corpus, designating those states or doctrines in which the boundary between the individual psyche and a larger divine, cosmic, or transpersonal reality is dissolved, suspended, or revealed as fundamentally illusory. The corpus registers deep tension between traditions that affirm such identity as the supreme aim of spiritual life and those that resist it on theological, psychological, or ethical grounds. Jung, drawing on Lévy-Bruhl’s contested notion of ‘mystical participation,’ treats unconscious identity as a primordial psychic phenomenon—archaic, numinous, and still operative beneath civilized differentiation—while warning against its inflationary misuse. Corbin, working through Ibn Arabi’s Sufi metaphysics, articulates a more precisely calibrated account: identity is not simple fusion but a reciprocal mirroring between the mystic’s eternal individuality and the Divine Being, mediated by theophanic imagination. Campbell maps the contrast geographically and formulaically—Western religions cultivate relationship (A relates to X), while Eastern paths assert identity (A equals X)—and reads al-Hallaj’s self-annihilation as the paradigm case. James surveys the range with characteristic empiricism, noting that mystical identity, whether pantheistic or personalist, is not as unanimous across traditions as it first appears. Neumann cautions against ‘pleromatic mysticism’ as an inflationary regression. Together these voices define a field in which mystical identity is simultaneously the highest aspiration and a genuine psychological hazard.