SEC. 10. When we come to the question of the sameness of the Self or Ego we are, if possible, on more debatable ground than heretofore. The whole subject of our knowledge of the Self lies as yet, in the opinion of many, very much in the dark. Without undertaking the task of defining narrowly what this elusive something is, it would seem that I may safely make concerning it at least the following assertions: In using the word self, we may have reference either to what is immediately known as appearing in the circle of consciousness, the phenomenon, or to a something supposed to lie beyond this sphere and to be known only through its representative in consciousness. Now this something beyond may be looked at in various ways. John Locke, in discussing the not-self, made the three-fold division of idea, bundle of "real" qualities, and substance. He might with equal reason have distinguished in a similar way between the self as idea (the immediately known), the self as a bundle of "real" qualities (not immediately known), and the self as substance. As a matter of fact, however, he did not put the not-self and the self upon the same plane. He seemed to think that we know the self more immediately, and to hold that it enters consciousness as the bundle of "real" qualities[24] which, in the case of matter, is assumed to lie beyond. The "substance" of the self, however, he condemns to outer darkness and the company of material substance. To me there seems no reason, admitting the right to pass at all beyond the immediately perceived, for making the distinction which he does make. And as one, who has followed him with assent in his treatment of the not-self, may, with some justice complain of his inconsistency and refuse to follow him here, I mention the position he might have taken as well as the position he actually did take with respect to the self and its existences. [24] Compare Bk. 4, Ch. 9, § 3 of the "Essay," with Bk. 4, Ch. 11, §§ 1, 4, 7, 8, and 9. SEC. 11. The word self may then be regarded as referring either: 1. To the self as phenomenon, a something immediately perceived, a part or the whole of our conscious experience; 2. To a complex of "real" qualities beyond and represented by the self as it appears in consciousness; 3. To the substance of self, or self as noumenon, a vague and ill-defined something, supposed to be distinct from and to underlie phenomena or "real" qualities; or 4. To two, or to all, of these taken together. If the word is used in the last of these senses any inquiry concerning sameness must split up its complex meaning and treat separately the different elements included. It remains, then, to inquire what kinds of sameness we may attribute to the self in the first three senses given. I will take them in reverse order.