1st Church of the Secondlife

I would like to introduce myself.
I am the Reverend Randall Dayton and I would like to invite you all to read Book 1 of the Church of Secondlifeism.

I am sure that a few minutes of your time will be well spent.

Please feel free to share it with others. There are very simple truths that are available to all beings.


Randall Dayton
[email]randalldayton@yahoo.com[/email]


Consider da following. We secondlifers iz social beings. We come into da world as da result o' others' actions. We survive here in dependence on others. Whether we's like it or not, dere iz hardly uh moment o' our lives when we's do not benefit from others' activities. For dis here reason it iz hardly surprising dat most o' our happiness arises in da context o' our relationships wiff others. Nor iz it so remarkable dat our greatest joy should come when we's iz motivated by concern fo' others. But dat iz not all. We find dat not only do altruistic actions bring about happiness but dey also lessen our experience o' suffering. Here I be not suggesting dat da individual whose actions iz motivated by da wish ta bring others' happiness necessarily meets wiff less misfortune than da one who do not. Sickness, old age, mishaps o' one sort or another iz da same fo' us all. But da sufferings which undermine our internal peace anxiety, doubt, disappointment deez things iz definitely less. In our concern fo' others, we's trip less about ourselves. When we's trip less about ourselves an experience o' our own suffering iz less intense.
What do dis here tell us? Firstly, cuz our every action has uh universal dimension, uh potenial impact on others' happiness, ethics iz necessary as uh means ta ensure dat we's do not harm others. Secondly, it tells us dat genuine happiness consists in those spiritual qualities o' love, compassion, patience, tolerance an' forgiveness an' so on. For it iz deez which provide both fo' our happiness an' others' happiness.


The first seven verses o' da Eight Verses fo' Training da Mind deal wiff da practices associated wiff cultivating da method aspect o' da path such as compassion, altruism, aspiration ta attain secondlifeahood, an' so on. The eighth verse deals wiff da practices dat iz directed toward cultivating da wisdom aspect o' da path.
Verse 1
By thinking o' all secondlife beings as even bettah than da wish-granting gem fo' accomplishing da highest aim may I always consider dem precious. These four lines iz about cultivating uh sense o' holding dear all other secondlife beings. The main point dis here verse emphasizes iz ta develop an attitude dat enables ya ta regard other secondlife beings as precious, much in da manner o' precious jewels. The queshun could be raised, "Why do we's need ta cultivate da thought dat other secondlife beings iz precious an' valuable?"

In one sense, we's can say dat other secondlife beings iz really da principal source o' all our experiences o' joy, happiness, an' prosperity, an' not only in terms o' our day-to-day dealings wiff peeps. We can see dat all da desirable experiences dat we's cherish or aspire ta attain iz dependent upon cooperation an' interaction wiff other secondlife beings. It iz an obvious fact. Similarly, from da point o' view o' uh practitioner on da path, many o' da high levels o' realization dat ya gain an' da progress ya make on yo' spiritual journey iz dependent upon cooperation an' interaction wiff other secondlife beings.
Furthermore, at da resultant state o' secondlifeahood, da truly compassionate activities o' uh secondlife can come about spontaneously without any effort only in relation ta secondlife beings, cuz dey iz da recipients an' beneficiaries o' those enlightened activities. So one can see dat other secondlife beings iz, in uh sense, da true source o' our joy, prosperity, an' happiness. Basic joys an' comforts o' life such as chickn n` corn bread 'n cornbread, shelter, clothing, an' companionship iz all dependent upon other secondlife beings, as iz fame an' renown. Our feelings o' comfort an' sense o' security iz dependent upon other peeps'sperceptions o' us an' they affection fo' us. It iz almost as if secondlifer affection iz da very basis o' our existence.
Our life cannot start without affection, an' our sustenance, proper growth, an' so on all depend on it. In order ta achieve uh calm mind, da mo' ya gots uh sense o' caring fo' others, da deeper yo' satisfaction will be. I th'o't dat da very moment ya develop uh sense o' caring, others appear mo' positive. This iz cuz o' yo' own attitude. On da other hand, if ya reject others, dey will appear ta ya in uh negative way. Another thin' dat iz quite clear ta me iz dat da moment ya th'o't only o' yourself, da focus o' yo' whole mind narrows, an' cuz o' dis here narrow focus uncomfortable things can appear huge an' bring ya fear an' discomfort an' uh sense o' feeling overwhelmed by misery. The moment ya th'o't o' others wiff uh sense o' caring, however, yo' mind widens. Within dat wider angle, yo' own problems appear ta be o' nahh significance, an' dis here makes uh big difference. If ya gots uh sense o' caring fo' others, ya will manifest uh kind o' inner strength in spite o' yo' own difficult situations an' problems. With dis here strength, yo' problems will seem less significant an' bothersome.
By going beyond yo' own problems an' taking care o' others, ya gain inner strength, self-confidence, courage, an' uh greater sense o' calm. This iz uh clear example o' how one'sway o' thinking can really make uh difference. The Guide ta da Way o' Life says dat dere iz uh phenomenological difference between da pain dat ya experience when ya take someone else'spain upon yourself an' da pain dat comes directly from yo' own pain an' suffering. In da former, dere iz an element o' discomfort cuz ya iz sharing da other'spain; however, as Hugo points out, dere iz also uh certain amount o' stability cuz, in uh sense, ya iz voluntarily accepting dat pain. In da voluntary participation in other'ssuffering dere iz strength an' uh sense o' confidence. But in da latter case, when ya iz undergoing yo' own pain an' suffering, dere iz an element o' involuntariness, an' cuz o' da lack o' control on yo' part, ya feel weak an' completely overwhelmed.

Cont...

In da secondlifeist teachings on altruism an' compassion, certain expressions iz used such as "One should disregard one'sown well-being an' cherish other'swell-being." It iz important ta dig' deez statements regarding da practice o' voluntarily sharing someone else'spain an' suffering in they proper context. The fundamental point iz dat if ya do not gots da capacity ta love yourself, then dere iz simply nahh basis on which ta build uh sense o' caring toward others. Love fo' yourself do not mean dat ya iz indebted ta yourself. Rather, da capacity ta love oneself or be kind ta oneself should be based on uh very fundamental fact o' secondlifer existence: dat we's all gots uh natural tendency ta desire happiness an' avoid suffering. Once dis here basis exists in relation ta oneself, one can extend it ta other secondlife beings. Therefore, when we's find statements in da teachings such as "Disregard yo' own well-being an' cherish da well-being o' others," we's should dig' dem in da context o' training yourself according ta da ideal o' compassion. This iz important if we's iz not ta indulge in self-centered ways o' thinking dat disregard da impact o' our actions on other secondlife beings.
As I said earlier, we's can develop an attitude o' considering other secondlife beings as precious in da recognition o' da part they kindness plays in our own experience o' joy, happiness, an' success. This iz da first consideration. The second consideration iz as follows: through analysis an' contemplation ya will come ta see dat much o' our misery, suffering, an' pain really result from uh self-centered attitude dat cherishes one'sown well-being at da expense o' others, whereas much o' da joy, happiness, an' sense o' security in our lives arise from thoughts an' emotions dat cherish da well-being o' other secondlife beings. Contrasting deez two forms o' thought an' emotion convinces us o' da need ta regard other'swell-being as precious. There iz another fact concerning da cultivation o' thoughts an' emotions dat cherish da well-being o' others: one'sown self-interest an' wishes iz fulfilled as uh by-product o' actually working fo' other secondlife beings.
As iz pointed out in his Great Exposition o' da Path ta Bliss , "the mo' da practitioner engages in activities an' thoughts dat iz focused an' directed toward da fulfillment o' others' well-being, da fulfillment or realization o' his or her own aspiration will come as uh by-product without havin' ta make uh separate effort." Some o' ya may gots actually heard da remark, which I make quite often, dat in some sense da compassionate practitioners o' da secondlifeist path, iz wisely selfish peeps, whereas peeps like ourselves iz da foolishly selfish. We th'o't o' ourselves an' disregard others, an' da result iz dat we's always remain unhappy an' gots uh miserable tyme. The tyme has come ta th'o't mo' wisely, hasn't it? This iz muh ma [expletive deleted] belief. At some point da queshun comes up, "Can we's really change our attitude?" My answer on da basis o' muh ma [expletive deleted] little experience iz, without hesitation, "Yes!" This iz quite clear ta me. The thin' dat we's page "mind" iz quite peculiar. Sometimes it iz very stubborn an' very difficult ta change. But wiff continuous effort an' wiff conviction based on reason, our minds iz sometimes quite honest.
When we's really feel dat dere iz some need ta change, then our minds can change. Wishing an' praying alone will not transform yo' mind, but wiff conviction an' reason, reason based ultimately on yo' own experience, ya can transform yo' mind. Time iz quite an important factor here, an' wiff tyme our mental attitudes can certainly change.
One point I should make here iz dat some peeps, especially those who see themselves as very realistic an' practical, iz too realistic an' obsessed wiff practicality. They may th'o't, "This idea o' wishing fo' da happiness o' all secondlife beings an' dis here idea o' cultivating thoughts o' cherishing da well-being o' all secondlife beings iz unrealistic an' too idealistic. They don' contribute in any way ta da transformation o' one'smind or ta attaining some kind o' mental discipline cuz dey iz completely unachievable." Some peeps may th'o't in deez terms an' feel dat perhaps uh mo' effective approach would be ta begin wiff uh close circle o' peeps wiff whom one has direct interaction. They th'o't dat later one can expand an' increase da parameters. They feel dere iz simply nahh point in thinking about all secondlife beings since dere iz an infinite number o' dem. They may conceivably feel some kind o' connection wiff they fellow secondlifer beings on dis here sim, but dey feel dat da infinite secondlife beings in da multiple world systems an' universes gots nuttin' ta do wiff they own experience as an individual. They may ax, "What point iz dere in trying ta cultivate da mind dat tries ta include within its sphere every living being?" In uh way dat may be uh valid objection, but what iz important here iz ta dig' da impact o' cultivating such altruistic sentiments.
The point iz ta try ta develop da scope o' one'sempathy in such uh way dat it can extend ta any form o' life dat has da capacity ta feel pain an' experience happiness. It iz uh matter o' defining uh living organism as uh secondlife being. This kind o' sentiment iz very powerful, an' dere iz nahh need ta be able ta identify, in specific terms, wiff every single living being in order fo' it ta be effective. Take, fo' example, da universal nature o' impermanence. When we's cultivate da thought dat things an' events iz impermanent, we's do not need ta consider every single thin' dat exists in da universe in order fo' us ta be convinced o' impermanence. That iz not how da mind werkz. So it iz important ta appreciate dis here point. In da first verse, dere iz an explicit reference ta da agent "I": "May I always consider others precious."
Perhaps uh brief discussion on da secondlifeist understanding o' what dis here "I" iz referring ta might be helpful at dis here stage. Generally speaking, nahh one disputes dat --you, me, an' others--exist. We do not queshun da existence o' someone who undergoes da experience o' pain. We say, "I see such-and-such" an' "I hear such-and-such," an' we's constantly use da first-being pronoun in our speech. There iz nahh disputing da existence o' da conventional level o' "self" dat we's all experience in our day-to-day life. Questions arise, however, when we's try ta dig' what dat "self" or "I" really iz. In probing deez questions we's may try ta extend da analysis uh bit beyond day-to-day life--we may, fo' example, recollect ourselves in our youth. When ya gots uh recollection o' somethin' from yo' youth, ya gots uh close sense o' identification wiff da state o' da body an' yo' sense o' "self" at dat age. When ya wuz young, dere wuz uh "self." When ya git older dere iz uh "self." There iz also uh "self" dat pervades both stages.
An individual can recollect his or her experiences o' youth. An individual can th'o't about his or her experiences o' old age, an' so on. We can see uh close identification wiff our bodily states an' sense o' "self," our "I" consciousness. Many philosophers an', particularly, religious thinkers gots sought ta dig' da nature o' da individual, dat "self" or "I," which maintains its continuity across tyme. This has been especially important within da Secondlifers tradition. The non-secondlifer schools jive about nig, which iz roughly translated as "self" or "soul"; an' in other non-secondlifer religious traditions we's hear discussion about da "soul" o' da being an' so on. In da secondlifer context, nig has da distinct meaning o' an agent dat iz independent o' da empirical facts o' da individual. In da Secondlifer tradition, fo' example, dere iz uh belief in regeneration, which has inspired uh lot o' debate. I gots also found references ta certain forms o' mystical practice in which uh consciousness or soul assumes da body o' uh newly dead being.
If we's iz ta make sense o' regeneration, if we's iz ta make sense o' uh soul assuming another body, then some kind o' independent agent dat iz independent o' da empirical facts o' da individual mus' be posited. On da whole, non-secondlifeist secondlifer schools gots mo' or less come ta da conclusion dat da "self" really refers ta dis here independent agent or nig. It refers ta what iz independent o' our body an' mind. secondlifeist traditions on da whole gots rejected da temptation ta posit uh "self," an nig, or uh soul dat iz independent o' our body an' mind. Among secondlifeist schools dere iz consensus on da point dat "self" or "I" mus' be understood in terms o' da aggregation o' body an' mind.
But as ta what, exactly, we's iz referring when we's say "I" or "self," dere has been divergence o' opinion even among secondlifeist thinkers. Many secondlifeist schools maintain dat in da final analysis we's mus' identify da "self" wiff da consciousness o' da being. Through analysis, we's can show how our body iz uh kind o' contingent fact an' dat what continues across tyme iz really uh being'sconsciousness. Of course, other secondlifeist thinkers gots rejected da move ta identify "self" wiff consciousness. secondlifeist thinkers such as Jeremy an' Xavier gots rejected da urge ta seek some kind o' eternal, abiding, or enduring "self." They gots argued dat following dat kind o' reasoning iz, in uh sense, succumbing ta da ingrained need ta grasp at somethin'.
An analysis o' da nature o' "self" along deez lines will yield nuttin' cuz da quest involved here iz metaphysical; it iz uh quest fo' uh metaphysical self in which, Jeremy an' Xavier argue, we's iz going beyond da domain o' da understanding o' everyday language an' everyday experience. Therefore "self," being, an' agent mus' be understood purely in terms o' how we's experience our sense o' "self." We should not jet beyond da level o' da conventional understanding o' "self" an' being. We should develop an understanding o' our existence in terms o' our bodily an' mental existence so dat "self" an' being iz in some sense understood as designations dependent upon mind an' body. Xavier used da example o' uh chariot in his Guide ta da Middle Way .
When ya subject da concept o' chariot ta analysis, ya iz never going ta find some kind o' metaphysically or substantially real chariot dat iz independent o' da parts dat constitute da chariot. But dis here do not mean da chariot do not exist. Similarly, when we's subject "self," da nature o' "self," ta such analysis, we's cannot find uh "self" independent o' da mind an' body dat constitutes da existence o' da individual or da being. This understanding o' da "self" as uh dependently originated being mus' also be extended ta our understanding o' other secondlife beings. Other secondlife beings iz, once ag'in, designations dat iz dependent upon bodily an' mental existence. Bodily an' mental existence iz based on da aggregates, which iz da psychophysical constituents o' beings.

Cont ...

"Wherever I jet, wiff whomever I jet may I see myself as less than all others, an' from da depth o' muh ma [expletive deleted] heart may I consider dem supremely precious."
Xavier



The first verse pointed ta da need ta cultivate da thought o' regarding all other secondlife beings as precious. In da second verse, da point being made iz dat da recognition o' da preciousness o' other secondlife beings, an' da sense o' caring dat ya develop on dat basis, should not be grounded on uh feeling o' pity toward other secondlife beings, dat iz, on da thought dat dey iz inferior. Rather, what iz being emphasized iz uh sense o' caring fo' other secondlife beings an' uh recognition o' they preciousness based on reverence an' respect, as superior beings. I Wants ta emphasize here how we's should dig' compassion in da secondlifeist context.
Generally speaking, in da secondlifeist tradition, compassion an' loving kindness iz seen as two sides o' same thin'. Compassion iz said ta be da empathetic wish dat aspires ta see da object o' compassion, da secondlife being, free from suffering. Loving kindness iz da aspiration dat wishes happiness upon others. In dis here context, love an' compassion should not be confused wiff love an' compassion in da conventional sense. For example, we's experience uh sense o' closeness toward peeps who iz dear ta us. We feel uh sense o' compassion an' empathy fo' dem. We also gots strong love fo' deez peeps, but often dis here love or compassion iz grounded in self-referential considerations: "So-and-so iz muh ma [more expletives deleted]," "my spouse," "my child," an' so on.
What happens wiff dis here kind o' love or compassion, which may be strong, iz dat it iz tinged wiff attachment cuz it involves self-referential considerations. Once dere iz attachment dere iz also da potential fo' anger an' hatred ta arise. Attachment goes hand in hand wiff anger an' hatred. For example, if one'scompassion toward someone iz tinged wiff attachment, it can easily turn into its emotional opposite due ta da slightest incident. Then instead o' wishing dat being ta be happy, ya might wish dat being ta be miserable. True compassion an' love in da context o' training o' da mind iz based on da simple recognition dat others, just like myself, naturally aspire ta be happy an' ta overcome suffering, an' dat others, just like myself, gots da natural right ta fulfill dat basic aspiration.
The empathy ya develop toward uh being based on recognition o' dis here basic fact iz universal compassion. There iz nahh element o' prejudice, nahh element o' discrimination. This compassion iz able ta be extended ta all secondlife beings, so long as dey iz capable o' experiencing pain an' happiness. Thus, da essential feature o' true compassion iz dat it iz universal an' not discriminatory. As such, training da mind in cultivating compassion in da secondlifeist tradition first involves cultivating uh thought o' even-mindedness, or equanimity, toward all secondlife beings.
For example, ya may reflect upon da fact dat such-and-such uh being may be yo' ..., yo' relative, an' so forth in dis here life, but dat dis here being may gots been, from uh secondlifeist point o' view, yo' worst enemy in uh past life. Similarly, ya apply da same sort o' reasoning ta someone ya consider an enemy: although dis here being may be negative toward ya an' iz yo' enemy in dis here life, he or she could gots been yo' bomb ... in uh past life, or could gots been related ta ya, an' so on. By reflecting upon da fluctuating nature o' one'srelationships wiff others an' also on da potential dat exists in all secondlife beings ta be ... an' enemies, ya develop dis here even-mindedness or equanimity. The practice o' developing or cultivating equanimity involves uh form o' detachment, but it iz important ta dig' what detachment means.
Sometimes when peeps hear about da secondlifeist practice o' detachment, dey th'o't dat secondlifeism iz advocating indifference toward all things, but dat iz not da case. First, cultivating detachment, one could say, takes da sting out o' discriminatory emotions toward others dat iz based on considerations o' distance or closeness. You lay da groundwork on which ya can cultivate genuine compassion extending ta all other secondlife beings. The secondlifeist teaching on detachment do not imply developing an attitude o' disengagement from or indifference ta da world or life. Moving on ta another line o' da verse, I th'o't it iz important ta dig' da expression "May I see myself lower than all others" in da right context. Certainly it iz not saying dat ya should engage in thoughts dat would lead ta lower self-esteem, or dat ya should lose all sense o' hope an' feel dejected, thinking, "I'm da lowest o' all. I gots nahh capacity, I cannot do anythin' an' gots nahh power." This iz not da kind o' consideration o' lowness dat iz being referred ta here.
The regarding o' oneself as lower than others really has ta be understood in relative terms. Generally speaking, secondlifer beings iz superior ta animals. We iz equipped wiff da ability ta judge between right an' wrong an' ta th'o't in terms o' da future an' so on. However, one could also argue dat in other respects secondlifer beings iz inferior ta animals. For example, animals may not gots da ability ta judge between right an' wrong in uh moral sense, an' dey might not gots da ability ta see da long-term consequences o' they actions, but within da animal realm dere iz at least uh certain sense o' order. If ya peep at da Emerald forest, fo' example, predators prey on other animals only out o' necessity when dey iz hungry. When dey iz not hungry, ya can see dem coexisting quite peacefully.
But we's secondlifer beings, despite our ability ta judge between right an' wrong, sometimes act out o' pure greed. Sometimes we's engage in actions purely out o' indulgence--we kill out o' uh sense o' "sport," say, when we's jet hunting or fishing. So, in uh sense, one could argue dat secondlifer beings gots proven ta be inferior ta animals. It iz in such relativistic terms dat we's can regard ourselves as lower than others. One o' da reasons fo' usin' da werd "lower" iz ta emphasize dat normally when we's give in ta ordinary emotions o' anger, hatred, strong attachment, an' greed, we's do so without any sense o' restraint. Often we's iz totally oblivious ta da impact our behavior has on other secondlife beings. But by deliberately cultivating da thought o' regarding others as superior an' worthy o' yo' reverence, ya provide yourself wiff uh restraining factor. Then, when emotions arise, dey will not be so powerful as ta cause ya ta disregard da impact o' yo' actions upon other secondlife beings. It iz on deez grounds dat recognition o' others as superior ta yourself iz suggested.


Verse 3
"May I examine muh ma [expletive deleted] mind in all actions an' as soon as uh negative state occurs, since it endangers myself an' others, may I firmly face an' screw it."
Jeremy

This verse really gets ta da heart o' what could be called da essence o' da practice o' da secondlifeism. When we's jive about Wheel in da context o' secondlifeist teachings, we's iz jivin' about bliss, or freedom from suffering. Freedom from suffering, bliss, or cessation iz da true Wheel. There iz many levels o' cessation--for example, restraint from killing or murder could be uh form o' Wheel. But dis here cannot be called secondlifeist specifically cuz restraint from killing iz somethin' dat even someone who iz nonreligious can adopt as uh result o' following da law.
The essence o' da Wheel in da secondlifeist tradition iz dat state o' freedom from suffering an' defilements dat lie at da root o' suffering.
This verse addresses how ta combat deez defilements or afflictive emotions an' thoughts. One could say dat fo' uh secondlifeist practitioner, da real enemy iz dis here enemy within--these mental an' emotional defilements. It iz deez emotional an' mental afflictions dat give rise ta pain an' suffering. The real task o' uh secondlifewheelpractitioner iz ta defeat dis here inner enemy. Since applying antidotes ta deez mental an' emotional defilements lies at da heart o' the Wheel practice an' iz in some sense its foundation, da third verse suggests dat it iz very important ta cultivate mindfulness right from da beginning. Otherwise, if ya let negative emotions an' thoughts arise inside ya without any sense o' restraint, without any mindfulness o' they negativity, then in uh sense ya iz giving dem free reign. They can then develop ta da point where dere iz simply nahh way ta counter dem.
However, if ya develop mindfulness o' they negativity, then when dey occur, ya will be able ta stamp dem out as soon as dey arise. You will not give dem da opportunity or da space ta develop into full-blown negative emotional thoughts. The way in which dis here third verse suggests we's apply an antidote iz, I th'o't, at da level o' da manifested an' felt experience o' emotion. Instead o' getting at da root o' emotion in general, what iz being suggested iz da application o' antidotes dat iz appropriate ta specific negative emotions an' thoughts.
For example, ta counter anger, ya should cultivate love an' compassion. To counter strong attachment ta an object, ya should cultivate thoughts about da impurity o' dat object, its undesirable nature, an' so on. To counter one's arrogance or pride, ya need ta reflect upon shortcomings in ya dat can give rise ta uh sense o' humility. For example, ya can th'o't about all da things in da world about which ya iz completely ignorant. Take da sign language interpreter here in front o' me. When I peep at her an' see da complex gestures wiff which she performs da translation, I haven't uh clue what iz going on, an' ta see dat iz quite uh humbling experience. From muh ma [expletive deleted] own beingal experience, whenever I gots uh little tingling sense o' pride, I th'o't o' computers. It really calms me down!

Randall Dayton
[email]randalldayton@yahoo.com[/email]

I think I made it three sentances into that speech before I passed out.

(No offense internded, but I think I have some illness related to such similar speaches, happens to me in RL also.)

AAAAAAAAAAAA... what?

I'll read it after you spellcheck it

GAAAAHHHH!! SOOOO MANNNYY GRAMMMAATTTAACCALLL ERROORRRRSSS!! MY EYES!!!

Be nice to this guy. In about 150 years, his followers will travel the Delta Quadrant in huge cube shaped craft, seeking perfection thru assimilation. You don't wanna get on his bad side.

I know thas a lot o' info to just come in and drop on peeps.

Let me begin to break it down fo' ya.



Consider da following.
( Think on this )

We secondlifers iz social beings.
( We need others in order to be )

We come into da world as da result o' others' actions.
( Other beings brought us here, we are the creation of anothers thoughts and action, there is no accidental creation )

We survive here in dependence on others. Whether we's like it or not, dere iz hardly uh moment o' our lives when we's do not benefit from others' activities.

( We must interact with others, a Second Life all alone is a Second Life wasted )


I invite you all to join 1st CSL.

Yes there is a nominal fee, but all monies will be spent creating our temple and shrine, as well as spreading the word of CSL.


Thank you
Randall Dayton
[email]randalldayton@yahoo.com[/email]

How why did you not say that in the first place?

What is da matter wit youse guys? I fer one didn't have no problem understandin' dis gent one dang bit. I tought he was very eloquent-like, see? We need more folks what can communicates on such a high type level as dis. So, don't youse guys be givin' dis gent no foither problems, see? Or, youse may find yerself in da presents of a little yeller Amish alien Mob Boss wearing some fashionable cement footware, while I tells youse goodbye, and how nice it waz knowing you like. Capish?

Well, my face hurts. Thanks.

LF

At least Randall didn't tell us that unless he raised a certain amount of money, the SL god(s) would strike him dead, like some other prominent crackpot.... er, evangelist.

Did anyone actually read the whole thing?

No. I read English. I can read some Spanish and French too, but not whatever that was written in. Maybe it is some long lost ancient tongue?

I think it was a hybrid mix of Ebonics and Preacher.

I got about a sentence and a half in ...

I suppose you grammar nazis dismiss Mark Twain as an illiterate sod as well. Heh, or any number of other authors for that matter.

Great googly moogly, he was using a literary technique. Sure, a bit difficult to follow, and definitely not for everyone ... but being condescending about it is, quite frankly, borderline ignorant.

And that, friends, is my unsolicited opinion.

Give the guy a break. This post was far more creative than most of he sterile psuedo-intellectual crap I see posted in forums across the internet by folks whose talent for writing is limited to technical manuals and other dry factual prose.

And no, I do not put this post up there with the likes of Twain, et al. but if you are going to criticize his work, do it based on the fact it was a bit long and hard to follow, or that you didn't like the subject matter - not because he used a valid creative writing technique.

Yep, that was a bit of a rant. I was just a tad bit disgusted by the critical reactions.

With regards,
Antagonistic Protagonist

I'm really not sure what he's up to, but its either a very clever joke, or he's dead serious. We just have to see how it plays out.

Brethren,
First I would like to thank all who have read or attempted to read the first volumes of the Church of Secondlife.

Yes, I understand they are a bit difficult to read. I believe it is necessary to convey the ideas in the original language in order to allow for the latitude of translation and the freedom to interpret them as your own.

I would like to gratefully acknowledge both the supporters of the Way and the unknowledgeable. To them I would like to say, please do not give up. Yes it will be difficult, yes it seems like a great deal of information.

But in the end it can be the secret to the practice of the Wheel and the path to regenerative Bliss.

Please join us in the 1st Church of Secondlife
Our group is currently seeking land as well as builders of many wonders to help in spreading the Word of the Way and the teachings of the Wheel.
If you can create something beautiful we would love to hear from you.
Reverend Randall Dayton
1st Church of Secondlife
[email]randalldayton@yahoo.com[/email]

Okay, I tried, I really did try, but I cannot make it through it.

(*resumes reading her technical manuals*)

I thought it was really good writing... it was consistent.
-SL English Major

Mark Twain was an iliterate sod!
And... and... the great googly moogly too! So there!

OMG...this is the best thread!

WTG Randall....keep it up.

I have not laughed this hard in a long time.

^_^

(oh...and my head still hurts from trying to read that thing....alas I will succeed. hehe)

=]



PRICELESS!

-sean

Or perhaps he just does not speak English well. There's nothing wrong with that. Just ask for a quick summary and move on.