Let us imagine that the aboriginal—original human specimen was one of two brother apes, A and B; they were alike in every respect; both were animal space-binders; but something strange happened to B; he became the first time-binder, a human. No matter how, this “something” made the change in him that lifted him to a higher dimension; it is enough that in some-wise, over and above [pg 068] his animal capacity for binding space, there was superadded the marvelous new capacity for binding-time. He had thus a new faculty, he belonged to a new dimension; but, of course, he did not realize it; and because he had this new capacity he was able to analyze his brother “A”; he observed “A is my brother; he is an animal; but he is my brother; therefore, I am an animal.” This fatal first conclusion, reached by false analogy, by neglecting a fact, has been the chief source of human woe for half a million years and it still survives. The time-binding capacity, first manifest in B, increased more and more, with the days and each generation, until in the course of centuries man felt himself increasingly somehow different from the animal, but he could not explain. He said to himself, “If I am an animal there is also in me something higher, a spark of some thing supernatural.”
With this conclusion he estranged himself, as something apart from nature, and formulated the impasse, which put him in a cul-de-sac of a double life. He was neither true to the “supernatural” which he could not know and therefore, could not emulate, nor was he true to the “animal” which he scorned. Having put himself outside the “natural laws,” he was not really true to any law and condemned himself to a life of hypocrisy, and established speculative, artificial, unnatural laws.
“How blind our familiar assumptions make us! Among the animals, man, at least, has long been wont to regard himself as a being quite apart from and not as part of the cosmos round about him. From this he has detached himself in thought, he has estranged and objectified the world, and lost the sense that he is of it. And this age-long habit and point of view, which has fashioned his life and controlled his thought, lending its characteristic mark and color to his whole philosophy and art and learning, is still maintained, partly because of its convenience, no doubt, and partly by force of inertia and sheer conservatism, in the very teeth of the strongest probabilities of biological science. Probably no other single hypothesis has less to recommend it, and yet no other so completely dominates the human mind.” (Cassius J. Keyser, loc. cit.) And this monstrous conception is current to-day: millions still look upon man as a mixture of animal and something supernatural.
There is no doubt that the engineering of human society is a difficult and complicated problem of tremendous ethical responsibility, for it involves the welfare of mankind throughout an unending succession of generations. The science of Human Engineering can not be built upon false conceptions of human nature. It can not be built on the conception of man as a kind of animal; it can not be [pg 070] built on the conception of man as a mixture of natural and supernatural. It must be built upon the conception of man as being at once natural and higher in dimensionality than the animals. It must be built upon the scientific conception of mankind as characterized by their time-binding capacity and function. This conception radically alters our whole view of human life, human society, and the world.
It must be obvious to any one that time-binding is the only natural criterion and standard for the time-binding class of life. This mighty term—time-binding—when comprehended, will be found to embrace the whole of the natural laws, the natural ethics, the natural philosophy, the natural sociology, the natural economics, the natural governance, to be brought into the education of time-binders; then really peaceful and progressive civilization, without periodical collapses and violent readjustments, will commence; not before. Everything which is really “time-binding” is in the human dimension; therefore, it will represent every quality that is implied in such words as—good, just, right, beautiful; while everything that is merely space-binding will be classified as “animal” and be thus assessed at its proper value. Those ignorant “masters of our destinies” who regard humans as animals or as monstrous hybrids of natural and supernatural must be dethroned by scientific education.
Humans can be literally poisoned by false ideas and false teachings. Many people have a just horror at the thought of putting poison into tea or coffee, but seem unable to realize that, when they teach false ideas and false doctrines, they are poisoning the time-binding capacity of their fellow men and women. One has to stop and think! There is nothing mystical about the fact that ideas and words are energies which powerfully affect the physico-chemical base of our time-binding activities. Humans are thus made untrue to “human nature.” Hypnotism is a known fact. It has been proved that a man can be so hypnotized that in a certain time which has been suggested to him, he will murder or commit arson or theft; that, under hypnotic influence, the personal morale of the individual has only a small influence upon his conduct; the subject obeys the hypnotic suggestions, no matter how immoral they are. The conception of man as a mixture of animal and supernatural has for ages kept human beings under the deadly spell of the suggestion that, animal selfishness and animal greediness are their essential character, and the spell has operated to suppress their real human nature and to prevent it from expressing itself naturally and freely.
On the other hand, when human beings are educated to a lively realization that they are by nature time-binding creatures, then they will spontaneously [pg 072] live in accordance with their time-binding nature, which, as I have said, is the source and support of the highest ideals.
What is achieved in blaming a man for being selfish and greedy if he acts under the influence of a social environment and education which teach him that he is an animal and that selfishness and greediness are of the essence of his nature?
Even so eminent a philosopher and psychologist as Spencer tells us: “Of self-evident truths so dealt with, the one which here concerns us is that a creature must live before it can act ... Ethics has to recognize the truth that egoism comes before altruism.” This is true for animals, because animals die out from lack of food when their natural supply of it is insufficient because they have not the capacity to produce artificially. But it is not true for the human dimension.
Why not? Because humans through their time-binding capacity are first of all creators and so their number is not controlled by the supply of unaided nature, but only by men's artificial productivity, which is the materialization of their time-binding capacity