Ego Self Confusion designates the condition in which the ego — the bounded, functional center of conscious identity — conflates itself with the Self, the superordinate totality of the psyche, or conversely, loses all meaningful relationship to it. The depth-psychological corpus addresses this confusion along several distinct axes. Within Jungian and post-Jungian literature, Edinger provides the most systematic treatment: the original state of childhood is one of undifferentiated ego-Self identity, and psychological development demands progressive separation of the two — a process that, if arrested, produces either inflation (the ego usurps the Self’s authority) or alienation neurosis (the ego is severed from the Self entirely). Samuels maps the pathological poles clinically: the Self overwhelms the ego, or the ego inflates and identifies with the Self. The Yogācāra and Sāṃkhya traditions, as presented by Bryant, locate an analogous confusion in the mistaken identification of puruṣa (pure witness) with buddhi (intelligence) — a structural parallel to the Western ego-Self problem. Buddhist-inflected theorists — Welwood, Epstein, Trungpa — treat the confusion differently: ego itself is the confusion, a fabricated structure that mistakes its own construction for ultimate selfhood. Wilber’s pre/trans fallacy adds a developmental dimension, distinguishing regressive pre-egoic merger from genuine trans-egoic realization. Grof names the pathological form directly: confusion between the small egoic self and the deeper Self. What unites these voices is the recognition that misidentification at this juncture generates suffering, whether theorized as inflation, avidyā, samsāra, or alienation neurosis.