Man and God. Strictly speaking, prayer is not as religious, or metaphysical, as meditation from a mankind (as opposed to a natural or cosmic or even cyborgkind) standpoint, though there is certainly a sense in which prayer is more germane to man than to woman, the Devil, or even God, to take the respective alternatives into account. Which is because prayer is egoistic, or centred in ego as a projection of knowledge, and therefore more germane to a creature for whom ego takes precedence over spirit, will, or soul. In that sense prayer, being a form of intellectuality, is not really religious at all, because more ego than soul. If true religion is metaphysical, then only that type of ego which wishes to escape itself into soul, as from godliness into heavenliness, is commensurate with God. Any ego which subsumes soul into itself, on the other hand, will be manly and thus an earthly shortfall, in transcendent knowledge expressed through prayer, from godliness. Man, to be sure, is distinct from God, or godliness, but that only confirms an alternative to godliness which man, as a certain type of male centred in physics rather than metaphysics, wishes to perpetuate at true religion’s expense. Also, it must be said, at the expense of religions based in chemistry and metachemistry, and therefore contrary to anything physical or metaphysical, being closer, in effect, to philistinism, if not nature, and barbarity than to civility or culture. Consequently when we say ‘man’ we do not intend to signify the entire human race, all of what generally passes for mankind, but only a certain type of human who is less godly, or for that matter womanly or devilish, than manly in his physical disposition for what, in previous entries, has been characterized as the southeast point of the axial compass. Ego-centred religion in a sense excludes spirit, will, and soul at the southwest, northwest, and northeast points of the axial compass. For it is religion centred on man as opposed to woman, the Devil, or God, and therefore its focus will always be egoistic, after the nature of prayer as a certain type of God-oriented intellectuality of a more subjective stamp. But the godly individual, even when recognizably human, does not pray; on the contrary, he meditates, and thus uses ego as a starting point for an accommodation, no matter how imperfectly intermittent, or cyclical, with soul, which is to say, with a transposition of the focus of self from brain stem to spinal cord. In that he passes from godliness to heavenliness he redeems his intellectual or egoistic self and attains, for a moment of perfect self-harmony, to the bliss of Heaven. This is the raison d’être of true religion, which is always metaphysical, whether at its least evolved manifestation in the Cosmos, its less (compared to least) evolved manifestation in nature, its more (compared to most) evolved manifestation in mankind, or its most – and therefore definitively – evolved manifestation in cyborgkind (to anticipate the future), when, in all probability, even meditation of a transcendental order will be overhauled by a synthetically artificial approach to achieving an enhanced accommodation of the self which will surpass the, shall we say, less complete and more intermittent self-harmony typifying transcendental meditation as a mankind, albeit god-centred, approach to metaphysics which, being more rather than most evolved, will always leave something to be desired from a truly definitive religious standpoint. Hence we come to distinguish what could be called global destiny from both Eastern and Western shortfalls and alternatives to such a destiny, not to mention whatever stands closer, within mankind, to woman and the Devil, to nature and the Cosmos, than to God and man. For only with the overcoming and, in some sense, transcendence of mankind through the progressive cyborgization of life, as of the world, will godliness independently of mankind come to pass as that which not merely more but most perfectly achieves heavenliness through synthetically artificial means, thereby becoming increasingly heavenly the more godliness is subsumed into Heaven, as ego into soul. If the beginning of religion signified most God and least Heaven, then its future culmination will most assuredly signify most Heaven and least God. For God will have become One with Heaven to a degree that was never possible with mankind, nature, or the Cosmos, never mind with shortfalls or alternatives to metaphysics in those life-stage contexts which hyped either man, woman, or the Devil as God and were consequently less metaphysical than physical, chemical, or metachemical in character – the more prevalent types of civilized religion for contexts dominated by civility, philistinism, or barbarity, as germane to per se manifestations of man, woman, or the Devil. Only when religion is characterized by culture to a metaphysical degree which surpasses anything cosmic, natural, or human will it be definitively true and thus concerned less with God, whether genuinely or falsely, than with Heaven, God’s sole raison d’être, wherein form is redeemed by and in content(ment), the sublime joy of heavenly bliss in perfect self-harmony with the soul.