under the strong red cantilever

Zahalmuk Feoroem sez: "Humanity, at the dawn of the memetic era had to find a good metaphysical solution to the problem of one's eventual death. The Arrhengterrapongorin, those sensitive to primate mind gestalts (in religious and other contexts) discovered a rather interesting solution: three entities, in the same place at the time, both the same and not the same as each other, separated thronteareally. Occasionally context will become a little blurry between them, and this lets their thread move along. Humans, like the spongyll, use the three beings enter, seven entities leave method. These beings aren't gods, or some mythical scientific phantagasmoria of symbolics and jargon, nor are they the creature's eigenparents. They are Urukpu. Let me give you an example.

The human being Acaurkon Kelmethides living on the world Thyrpok in the fourth era of Bleymungo's internal context looked (on the inside) the same as that of the bipediform Cohoquaia Lyriscuna of the Parunthero Conurbation beyond the Mairtends of Gulguvel, and it looked the same as that of anthropomon Mehetaia Arbunguns from the Chytheramon Palligevrem adhambent of the Niolane Shelfwhorl. All three are undergoing their particular transspecies' death rituals in the external context. In their internal context however, the one that's important, this happens:

They enter a seven sided room. The walls are glittering, glistening, alive. They might look like tiny polygons with many eyes. Or Thaiahangue. Or tombrils. They make eye contact.  That's the moment.

If your method of producing new imaginary people involves a weeding process through probability space, then you are no better than a genocidist.

Acaurkon Balpalangor Kelmethides, Cohoquaia Ujimier Lyriscuna, and Mehetaia Tanungo Arbunguns enter the Raum and begin transpongilating. Each one of them knows the refrain: "moi fuau, transpongilation, borteldacking", which might be, in some other languages "wake up, be alive, sleep". But now there is no need to moi fuau or borteldack, and it's total transpongilation. It makes physical sex by biological identifying primates look rather dessicated in comparison, and it happens every moment of their lives. And it's something that you can imagine. Their memomes interfruct, transfringling, transquilateralizing, interfrulating,  And this doesn't just happen at their death, per se, but every single instant of their lives. It taxes the visual imagination like you would not believe. And every instant of everyone's life, both in the imaginary and the real: you get three people who see the same thing from three different points of view, and you just another frond of human experience.

The first transpongilation, before a little break for tea and cheese, when their  eigenfrost is still slow, produces:
Acauquaialryataia Balhoquo Arbungethides,
Lyriscunkon Tunungjai Cohoquagun,
Behengpelom Palanagissku Kelmiscunguns,
Mehekonu Caurmier Lyriscunguns
Kelmetahiu Bulpelega Acarguthides
Acohoa Balbenam Ruhungpe
Lyrispalangai Mehelgnam Quayhoi



And why need there be one absolute being? The epicenter of religious belief is in that there is only *one* absolute human. There isn't. Each one of us is comprised of the extant snapshots of numerous intertranspongilations of many potential people, but some alien imaginaries are more recognizable as ourselves then anything proximate to us. We sing to them, and they sing to us, for we hear their existence ringing, even across the uncrossable boundary of the imaginary.

One consequence of this point of view of the Arrhengterrapongorin is that for every three people, there is an entire world where everyone resembles all of us. And this shouldn't be taken that there are an absolute three people either, because you iterate the process. There's nothing special about 3 and 7, except that they are primes the Arrhengterrapongorin happen to be fond of. The Talbudarin are fond of 31 and 41, and the Palphimattio prefer 17 and 6701. We're a simple transcendental peoplage. Hi!"

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