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In order to train the ego it is necessary that one should distinguish what is the right of the ego and what is not it's right. The ego has a tendency to want what it needs and also what it does not need. The first is its natural appetite, and the second is greed. The ego has a tendency to want more and more of what it likes , regardless of right and justice and regardless of the aftereffect. Every kind of gratification of desire or appetite gives a tendency to want more.















Then there is the desire for a change of experience, and when a person gives in to it, it never ends. An excess of desire in appetites or passions always produces an intoxication in man, and it increases to such an extent that the limited means that a man has, becomes insufficient to gratify his desires. Therefore, to satisfy his desires he wants more and more than what is his own; hw wants what belongs to other people. When this begins, naturally injustice follows. When he cannot get what he wants, then there is pain and dissappointment.





















When man gratifies his desires more than other people, the others who see this want to take away the gratification he has. One naturally expects a thinker to overstand (understand) this, and to relieve his ego of all that in unecessary. The training of the ego is this, to eat to live and not to live to eat, and so with all things one desires. The nature of desire is such that nothing will satisfy it forever, and sometimes the pleasure of a moment costs more than it is worth. When one's eyes are closed to this, one takes the momentary pleasure of what will come after.



















The training of the ego is not necessarily the life of a hermit, nor a sad life of renunciation. The training is to be wise in life, to overstand what we desire, why we desire it and what effect will follow; what we can afford and what we cannot afford. It is also to overstand desire from the point of view of justice, to know whether it is right and just. If the ego is given way to, in the very least, in the excess of its desires, it becomes the master of one's self. Therefore in training the ego even the slightest thing must be avoided that may in time master us. The ideal life is the life of balance, not necessarily the life of renunciation. But renunciation must be practiced if one is to acquire balance. For by all means, balance is the real life.

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