Living beings are alive because the very substance in them is living. Life belongs to this substance exactly as materiality belongs to matter. As living substance can exist only in the form of living individuals, all living beings fall outside the limitations of time and possess individual immortality without exception. _The cell, therefore, is as immortal as man._ But if this is the case, the fact that the duration of the earthly life of man is different from that of the cell must now at last appear in its full significance. During man’s life a series of cell-generations have lived, acted and disappeared, although the phenomenon here, as in the body of society, passes comparatively unnoticed because the cell is invisible to the naked eye. Of course we observe a daily growth of nails, hair and of the whole outer skin. This outer layer consists exclusively of dead cells, which daily scale off by the millions through wear, washing or otherwise, and are replaced by other dying cells from the inner living tissues. The same process of dying and renewal takes place in the organs of the cell. As man’s lifetime often depends on the trade he has chosen, so it is with the cells in his organism. Those that perform heavy work, as for instance glandular cells, often die in the moment their mission is filled. This process commences even in the individual’s embryonic state. With lower animals, whose generation takes place outside the mother-body, we can often observe with the naked eye how whole organs normally die and disappear. If the cells as well as men are immortal beings, the question naturally arises: what becomes of these incessantly dying cell generations? The answer must necessarily be apparent if we can show, First, _that the tie between the soul and the cells is indissoluble so that man’s organism, i. e., his spiritual body, consists of the same cell-individuals in a future life as here in time_; Second, _that the cells at the same time are self-existent and so independent of the soul, that in a future existence also, as here in time, they can and must build up man’s organism independently_. In such case no reason can be advanced that would prevent the dying cell-generations from immediately arising to a new and higher evolution, which, as we will endeavor to prove, must be identical with the upbuilding of the higher, transfigured body which man shall possess in a future life. This form of resurrection must be common to all organisms because they are all built according to the same general plan and are consequently subject to the same general process of evolution. Men are themselves the cells in another higher organism, humanity, which entity cannot rise to a richer life in another world otherwise than through its upbuilding by the dying human generations under the new conditions that exist over there.