The above analysis will thus mean that every living being by virtue of its manifestation, by virtue of everything that it produces, but chiefly by virtue of its particular bodily standard, represents a particular collective energy or type of vibration. On this type of vibration depends its entire experience of life, its feeling of pleasantness and unpleasantness. This is its instrument for the maintenance of its identity and place in existence as a "living being". This maintenance is thus based on a certain way of overcoming other forms of energy. If this overcoming, in addition to meaning harmony and happiness for itself, also means harmony and happiness for the source of these other energies, its own experience of life will be the culmination of harmony with the laws of life. But if this overcoming means death and mutilation for the source of these energies, its own experience of life will be correspondingly identical with mutilation, suffering, and pain or what we call a dark fate. The individual's entire formation of fate is thus based on this interplay between its own energy or vibration and the vibration or unfolding of energy of its surroundings. That this holds true for that part of the individual's surroundings that are to be expressed as its fellow human beings and other forms of living beings having a size that is physically visible is common knowledge and is stimulated through religions and faith and is thus the basis for its morality. What is not common knowledge, however, or not included in the terrestrial human being's morality, but which will now gradually begin to hold true in the new world culture's view of humanity, is the individual's interaction with that part of its surroundings which is regarded as substance, a part of which it has to use as food or nourishment. Through the analysis of the life-unit we have seen here that the source of the substance is also living beings, but of microscopic dimensions. This in turn means that the individual is here faced with a host of living beings with whose unfolding of energy it must also interact. If this interaction, as previously mentioned, means life and evolution, not only for the individual itself but also for the substance-beings, then its experience of life reaches a peak of health and its ensuing well-being. It becomes absolutely free of illness. But if the interaction means killing and mutilating for the substance-beings, it will elicit returning forces that will mean illhealth and illness for the organism and thereby the undermining of the individual's mental functions.