There are 10 fetters tying beings to the wheel of existence, namely:
(1) personality-belief (sakkāya-ditthi)
(2) sceptical doubt (vicikicchā)
(3) clinging to mere rules and ritual (sīlabbata-parāmāsa; s. upādāna)
(4) sensuous craving (kāma-rāga)
(5) ill-will (vyāpāda)
(6) craving for fine-material existence (rūpa-rāga)
(7) craving for immaterial existence (arūpa-rāga)
(8) conceit (māna)
(9) restlessness (uddhacca)
(10) ignorance (avijjā)
The first five of these are called 'lower fetters' (orambhāgiya-samyojana), as they tie to the sensuous world. The latter 5 are called 'higher fetters' (uddhambhāgiya-samyojana), as they tie to the higher worlds, i.e. the fine-material and immaterial world (A.IX.67-68; A.X.13; D.33, etc.).
He who is free from 1-3 is a Sotāpanna, or Stream-winner, i.e. one who has entered the stream to Nibbāna, as it were.
He who, besides these 3 fetters, has overcome 4 and 5 in their grosser form, is called a Sakadāgāmi, a 'Once-returner' (to this sensuous world).
He who is fully freed from 1-5 is an Anāgāmī, or 'Non-returner' (to the sensuous world).
He who is freed from all the 10 fetters is called an Arahat, i.e. a perfectly Holy One.
the extent that sensual desire is eliminated as Sakadāgāmi, isn't completed till Anāgāmī.
till arahatship and the elimination of the last 3 fetters we'll always have some form of conceit. with relation to experience, there will be some trace of conceit and ego that follows till that point. the necessary proximate factor to eliminating conceit is the abandonment of all kama-tanha. for developing these habits, while not necessary for eliminating potentials, service is a very important tool among many.