Self transformation occupies a pivotal position in the depth-psychology corpus, functioning simultaneously as a clinical aim, a philosophical ideal, and a mytho-religious imperative. Murray Stein’s dedicated study makes the concept structural: transformation is not mere change but the emergence of a qualitatively new psychological form — an imago — forged through liminality, pupation, and the dissolution of prior identities. Erich Neumann provides the typological framework, distinguishing the hero of self-transformation from the world-changer and the culture-bringer, identifying personality reformation as the highest heroic task whose secondary effect is liberation of others. Jung, mediated through Edinger and the alchemical corpus, grounds the process in self-knowledge: Morienus’s dictum that the stone is extracted from the practitioner himself anchors transformation in dispositio hominum rather than external technique. Sri Aurobindo extends the horizon from personal individuation to supramental evolution, insisting that genuine transformation must restructure the very substance of mind, life, and body rather than merely elevate the mental being. Pargament brings an empirical counterpoint, showing how religious conversion approximates but often fails to achieve genuine transformation — a ‘switch of valences’ rather than radical reconstitution. Across these voices, a persistent tension appears between transformation as spontaneous psychic necessity and as deliberate practice, between individual and collective scope, and between the psychological and the overtly spiritual registers of the term.