This is why I called our experiences, taken all together, a quasi-chaos. There is vastly more discontinuity in the sum total of experiences than we commonly suppose. The objective nucleus of every man's experience, his own body, is, it is true, a continuous percept; and equally continuous as a percept (though we may be inattentive to it) is the material environment of that body, changing by gradual transition when the body moves. But the distant parts of the physical world are at all times absent from us, and form conceptual objects merely, into the perceptual reality of which our life inserts itself at points discrete and relatively rare. Round their several objective nuclei, partly shared and common and partly discrete, of the real physical world, innumerable thinkers, pursuing their several lines of physically true cogitation, trace paths that intersect one another only at discontinuous perceptual points, and the rest of the time are quite incongruent; and around all the nuclei of shared 'reality,' as around the Dyak's head of my late metaphor, floats the vast cloud of experiences that are wholly subjective, that are non-substitutional, that find not even an eventual ending for themselves in the perceptual world--the mere day-dreams and joys and sufferings and wishes of the individual minds. These exist _with_ one another, indeed, and with the objective nuclei, but out of them it is probable that to all eternity no interrelated system of any kind will ever be made. This notion of the purely substitutional or conceptual physical world brings us to the most critical of all the steps in the development of a philosophy of pure experience. The paradox of self-transcendency in knowledge comes back upon us here, but I think that our notions of pure experience and of substitution, and our radically empirical view of conjunctive transitions, are _Denkmittel_ that will carry us safely through the pass. V. WHAT OBJECTIVE REFERENCE IS. Whosoever feels his experience to be something substitutional even while he has it, may be said to have an experience that reaches beyond itself. From inside of its own entity it says 'more,' and postulates reality existing elsewhere. For the transcendentalist, who holds knowing to consist in a _salto mortale_ across an 'epistemological chasm,' such an idea presents no difficulty; but it seems at first sight as if it might be inconsistent with an empiricism like our own. Have we not explained that conceptual knowledge is made such wholly by the existence of things that fall outside of the knowing experience itself--by intermediary experiences and by a terminus that fulfils? Can the knowledge be there before these elements that constitute its being have come? And, if knowledge be not there, how can objective reference occur?