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 which have now sunk below this level. These are not even a setting or a fringe to the object of my mind. They have passed lower into the general background of feeling, from which that distinct object with its indistinct setting is detached. But this means that for the time they have passed into the self. A constant sound will afford us a very good instance. That may be made into the principal object of my mind, or it may be an accompaniment of that object more or less definite. But there is a further stage, where you cannot say that the sensation has ceased, and where yet it is no feature in what comes as the not-self. It has become now one among the many elements of my feeling, and it has passed into that self for which the not-self exists. I will not ask if with any, or with what, portions of the not-self this relapse may be impossible, for it is enough that it should be possible with a very great deal. Let us go on to look at the same thing from the practical side. There it will surely be very difficult to fix on elements which essentially must confront and limit me. There are some to which in fact I seem never to be practically related; and there are others which are the object of my will or desire only from occasion to occasion. And if we cannot find anything which is essential to the not-self, then everything, it would appear, so far as it enters my mind, may form part of the felt mass. But if so, it would seem for the time to be connected with that group against which the object of will comes. And thus once again the not-self has become self.

The reader may have observed one point on which my language has been guarded. That point is the extreme limit of this interchange of content between the not-self and the self. I do not for one moment deny the existence of that limit. In my opinion it