The animals are _not_ time-binding, they have _not_ the capacity of the “spiral”; therefore, they have not autonomous progress. At the same time, it will be obvious that if we teach humans false ideas, we affect their time-binding capacities and energies very seriously, by affecting in a wrong way the physico-chemical base. This energy is so peculiar that it embraces, if I may use the old expression, the highest ideals (when the time-binding energy is unobstructed and is allowed to work normally), and also the most criminal ideas (when the time-binding energy is obstructed by false teachings and in consequence works abnormally). We cannot make animals moral or immoral because they have not this time-binding capacity. Whereas human progress can be very seriously affected by false ideas; in other words, the biolyte of false teachings in the animal dimension must be very different from the biolyte of true ideas in the human dimension. Nature or nature’s laws happily cannot be completely deviated from or violated—the time-binding energy cannot be completely suppressed in the time-binding class of life. The false teachings that we are animals and essentially brutal and selfish can, of course, degrade human nature not only down to the animal level but lower still. Happily now science can explain and prove how fundamentally fiendish in effect are these teachings in the life and progress of human beings. It will be a shock to those who teach, preach and practice animal standards and in the same breath contradict themselves in any talking about “immortality” and “salvation”; a little thought makes it perfectly clear that “animal standards” and “salvation” or “immortality” simply exclude each other. With the natural law of time-binding realized, the way is open to entering scientifically upon the problem of immortality. The time-binding energies as well as “life” follow the same type of exponential function. “The constant synthesis then of specific material from simple compounds of a non-specific character is the chief feature by which living matter differs from non-living matter.... This problem of synthesis leads to the assumption of immortality of the living cell, since there is no _a priori_ reason why this synthesis should ever come to a standstill of its own accord as long as enough food is available and the proper outside physical conditions are guaranteed.... The idea that the body cells are naturally immortal and die only if exposed to extreme injuries such as prolonged lack of oxygen or too high a temperature helps to make one problem more intelligible. The medical student, who for the first time realizes that life depends upon that one organ, the heart, doing its duty incessantly for the seventy years or so allotted to man, is amazed at the precariousness of our existence. It seems indeed uncanny that so delicate a mechanism should function so regularly for so many years. The mysticism