Within context of Buddhism, the ego is also known as the self, with the former being a quality of the mind and the latter being mind and body.
Even so, the self is not the embodiment of self-centredness.
By denying that the self is not the embodiment of self-centredness, I do not imply that another quality of the mind and/or body is the embodiment of self-centredness. Indeed, not even the ego is the embodiment of self-centredness. For both the self and the ego describe abstract conceptions of qualities of the mind-and-body and mind, respectively.
Rather, self-centredness is the delusion that the self is the centre of the world when it is not. Instead, the self is merely a convention used by a person to mark the boundary between his own world and the world at large. "The world at large" refers to that which is non-self. It is also known as "other".
Regarding "other" within context of the world at large, this refers to other sentient beings, especially family, friends, and particularly people from all walks of life.
When the "other" is internalized and highly idealized within the context of Buddhism, it is known as the non-self. It too is not the centre of the self. Indeed, the self does not exist apart from the body. Thus is self-centredness a vain delusion.
Yet its cure is meditation, followed by mindful practice. One meditates to develop the clear mind. In developing clarity of mind, one is able to cut through the delusion of self-centredness.
Once the delusion of self-centredness fades, one sees that happiness is not solely dependent on external circumstances. Rather, happiness starts by first meeting one's basic needs, and then by being of service to others.
Therefore, mindful practice is when the self gives of itself loving-kindness to others, and in return, takes compassion from others in a mutually beneficial manner.
Reference:
Tonglen: http://en.wikipedia.org/wiki/Tonglen
Guide to the Bodhisattva Way: http://en.wikipedia.org/wiki/Bodhicharyavatara
Madhyamaka: http://en.wikipedia.org/wiki/Madhyamaka
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