g will be followed by a sense of either pleasure or displeasure.
Possibly we may desire the object, or may have the impulse to alter it in
some way or other; that is to say, desire and will associate themselves
with perception and feeling. Now this association is due to the fact that
the ego co-ordinates presentment (thinking), feeling, and willing, and in
this way introduces order among the forces of the personality. This
healthy arrangement would be interrupted should the ego prove itself
powerless in this respect: if, for instance, the will went a different way
from the feeling or thinking. No man would be in a healthy condition of
mind who, while thinking this or that to be right, nevertheless wished to
do something which he did not consider right.

The same would hold good if a person desired, not the thing that pleased
him, but that which displeased him. Now the person progressing toward
higher cognition becomes aware that feeling, thinking, and willing do
actually assume a certain independence; that, for example, a particular
thought no longer urges him, as though of itself, to a certain condition
of feeling and willing. The matter resolves itself thus: We may comprehend
something correctly by means of thinking, but in order to arrive at a
feeling or impulse of the will on the subject, we need a further
independent impetus, coming from within ourselves. Thinking, feeling and
willing no longer remain three forces, radiating from the ego as their
common centre, but become, as it were, independent entities, just as
though they were three separate personalities. For this reason, therefore,
a person's own ego must be strengthened, for not only must it introduce
order among three powers, but the leadership and guidance of three
entities have devolved upon it.

And this is what is known to occult science as the cleavage of the
personality. Here is once more clearly revealed how important it is to add
to the exercises for higher training others for giving fixity and firmness
to the judgment, and to the life of feeling and will. For if certainty and
firmness are not brought into the higher world, it will at once be seen
how weak the ego proves to be, and how it can be no fitting ruler over the
powers of thought, feeling and will. In the presence of this weakness, the
soul would be dragged by three different personalities in as many
directions, and its inner individual separateness would cease. But should
the development o