The materialism of metachemical free soma is polar, on primary state-hegemonic axial terms, to the pseudo-naturalism of pseudo-chemical pseudo-bound soma, as positive space to pseudo-negative pseudo-volume, whereas the pseudo-idealism of pseudo-metaphysical pseudo-free soma is polar, on secondary state-hegemonic axial terms, to the realism of physical bound soma, as pseudo-positive pseudo-time to negative mass.
Correlatively, the fundamentalism of metachemical bound psyche is polar, on primary church-subordinate axial terms, to the pseudo-pantheism of pseudo-chemical pseudo-free psyche, as negative space to pseudo-positive pseudo-volume, whereas the pseudo-transcendentalism of pseudo-metaphysical pseudo-bound psyche is polar, on secondary church-subordinate axial terms, to the humanism of physical free psyche, as pseudo-negative pseudo-time to positive mass.
By contrast, the transcendentalism of metaphysical free psyche is polar, on primary church-hegemonic axial terms, to the pseudo-humanism of pseudo-physical pseudo-bound psyche, as positive time to pseudo-negative pseudo-mass, whereas the pseudo-fundamentalism of pseudo-metachemical pseudo-free psyche is polar, on secondary church-hegemonic axial terms, to the pantheism of chemical bound psyche, as pseudo-positive pseudo-space to negative volume.
Correlatively, the idealism of metaphysical bound soma is polar, on primary state-subordinate axial terms, to the pseudo-realism of pseudo-physical pseudo-free soma, as negative time to pseudo-positive pseudo-mass, whereas the pseudo-materialism of pseudo-metachemical pseudo-bound soma is polar, on secondary state-subordinate axial terms, to the naturalism of chemical free soma, as pseudo-negative pseudo-space to positive volume.
Hence the polarity of the positive vanity of beauty and love with the pseudo-negative justice of pseudo-weakness and pseudo-humility, as of evil with goodness, on primary state-hegemonic axial terms, but of the pseudo-positive pseudo-meekness of pseudo-truth and pseudo-joy with the negative pseudo-righteousness of ignorance and pain, as of pseudo-folly with pseudo-wisdom, on secondary state-hegemonic axial terms.
Hence, correlatively, the polarity of the negative vanity of ugliness and hatred with the pseudo-positive justice of pseudo-strength and pseudo-pride, as of crime with punishment, on primary church-subordinate axial terms, but of the pseudo-negative pseudo-meekness of pseudo-illusion and pseudo-woe with the positive pseudo-righteousness of knowledge and pleasure, as of pseudo-sin with pseudo-grace, on secondary church-subordinate axial terms.
Hence, by contrast, the polarity of the positive righteousness of truth and joy with the pseudo-negative meekness of pseudo-ignorance and pseudo-pain, as of grace with sin, on primary church-hegemonic axial terms, but of the pseudo-positive pseudo-justice of pseudo-beauty and pseudo-love with the negative pseudo-vanity of weakness and humility, as of pseudo-punishment with pseudo-crime, on secondary church-hegemonic axial terms.
Hence, correlatively, the polarity of the negative righteousness of illusion and woe with the pseudo-positive meekness of pseudo-knowledge and pseudo-pleasure, as of wisdom with folly, on primary state-subordinate axial terms, but of the pseudo-negative pseudo-justice of pseudo-ugliness and pseudo-hatred with the positive pseudo-vanity of strength and pride, as of pseudo-goodness with pseudo-evil, on secondary state-subordinate axial terms.
Don’t believe me? Those who have diligently studied my philosophical development thus far will, I am sure, have no difficulty in believing me. As for the rest – what do I care?