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W’s Post Scripts: Dispel all “April Fool’s” dreams as unreal nightmares!

Warren Huff (with insights from Cobbey Crisler)
Posted Sunday, March 31st, 2019

W’s Post Scripts: Dispel all “April Fool’s” dreams as unreal nightmares!
Insights from Cobbey Crisler, Ken Cooper and others
on select citations for “Unr
eality”—
the Christian Science Bible Lesson for April 1-7, 2019


Warren’s (W’s) PS#1Both of Ken Cooper’s contributions this week reinforce the Golden Text and Responsive Reading and all the blessings of easily seeing through unreality’s “April Fool’s” claims of the reality and power of matter as opposed to the allness and omnipotence of Spirit, God. You can Download both in PDF text format from online versions of this week’s CedarS Met and this week’s online Post Scripts which are always available to browse by author and year at CedarS Metaphysical website.]

Ken added: When we know what is real we can be instant in dismissing what is unreal, right from wrong. If we see 2+2=5 written out, it may be staring at us, but we know it is wrong, and no matter how many variations are presented, how dressed up it may be in fancy formulae, its ramifications will always be wrong. Anything not based on 2+2=4 will always be found out, exposed as a lie, and ultimately dismissed. False knowledge is like a dream, it parades itself as reality, but is only ever an illusion, for there is only one Mind. There never was a tree of good and evil, and there is never anything unlike God, for God is always ALL. Reality is all that’s true, and when we hold to the true, we live in the true.

This week’s poem is “Awake! Reality Is All That’s True!”, dispelling all [“April Fool’s”] dreams. You can Download a PDF version in the upper right corner of online CedarS Met.
The poem can be listened to on https://youtu.be/uwaZYlzm1HY

Also attached is a Downloadable PDF version poem of a poem about Jairus’ daughter, with its listening You-tube link https://youtu.be/o_Z-F8YdLOo

When we see the reality of only one Mind, we express itwe wake from the dream and find our perfection with God.


W’s PS#2—Cobbey Crisler on Matthew 5:14-16 (20) 43-48 (RR)

“Chapter five is the beginning of the Sermon on the Mount which goes all the way through to the end of Chapter 7. Whether Jesus delivered all these statements at once is a matter of conjecture. No other gospel has it treated as kind of an anthology of Jesus' statements. Whether he even delivered the Sermon on a Mount, or not, is a matter of dispute because Luke (6:12) says he spent the night before on the mountain, but came down to the plain the next day (Luke 6:17) and delivered this sermon.

So, it must not be the geographical point that's important. The sermon has to be on a mount is one way of looking at it. That's what? From the altitude of inspiration from which Jesus delivered this magnificent sermon, sometimes called the Diamond Sermon.

…First, let's ask the question why Jesus even communicated teaching to listeners. Why did he take students? What did he expect others to do with this?

Did he really expect his listeners to go out and do something about what he was saying? Or was he just a unique miracle worker who did what he did and expected others to hold him in reverence and awe for centuries following? He seemed to be a teacher who expected results from his teaching.

As a matter of fact, the Greek word for "disciple" is mathetes, the root word for mathematics. The same Greek word forms the root of our word "disciple." Stop to think of our word mathematics and what it means. You can't just be a listener in mathematics, can you? You have to be a learner who goes out and practices what he learns. This is exactly the meaning of the Greek word math­etes. It required learners who went out to practice.

… “Not just being "pro-fess-ors" of Christianity but "prac-tition-ers" of Christianity. Those who don't just profess but practice what he had to say. Therefore, we should remember that Jesus never uttered anything he hadn't practiced.

The Sermon on the Mount is in essence a description of the life of Jesus. If the word were made flesh as the gospel of John tells us, what we're looking at, then, is the Sermon-on-the-Mount made flesh in Jesus' experience. How far did he suggest we, as his students, follow him? Part way, half way?

All the way. Therefore, the Sermon on the Mount should be written ultimately "On the fleshly tables of our heart" (2 Corinthians 3:3). This book, as a physical thing, might disappear, but it would never touch the real Bible if it truly is within ourselves in our hearts.

The Sermon on the Mount begins with the Beatitudes.

… “Let's just touch base here or there with the verses beyond the Beatitudes.

(Verse 14). The famous one about a "city set on a hill cannot be hid." There are so many cities built on hills over there. We found an example of one that would have stood out at a great distance. You can't hide the cities in Palestine. They are there. You will be observed. That means those who wish to attack and conquer you can see you. But you also can see them.

(Verse 15). One about "men do not light a candle and put it under a bushel but on a candlestick or lamp stand." It's a lamp and lamp stand rather than candles. They didn't have wax candles then. They had very small ceramic lamps. You may have seen one of them lit with a tiny little wick dipped in olive oil coming out of this narrow little spout. Imagine, that's all the light they had when the sun went down. ·

It's a narrow little land and the days are short in much of it because hills are on either side. So it takes longer for the sun to be seen and the sun sets very quickly.

(Verse 16). In asking them to "let your light so shine before men," that often is given out of context by itself. That word "so" means "thus," let your light thus shine before men. It requires the preceding Verse 15 to explain how the light should shine. So it could be seen and its light could project and light the darkness of the house.

We're going to have six pairs or sets of interpretations of Old Testament passages beginning in Verse 20. Jesus has just said that "your concept of right doing and right living better be higher than the scribes and Pharisees or you're not going to get anywhere." Because that was mostly theory without practice. Again, the measurement of the Sermon on the Mount is results. Christianity is a religion of results...

… “Set 6, Verse 43. The sixth and last set of pairs, "You've heard that it has been said, you shall love thy neighbor, and hate thine enemy."

(Verse 44). "I say unto you, Love your enemies, bless them that curse you, do good to them that hate you." Is Jesus just saying everybody should be helpless in the face of opposition? Or is he saying, this is your defense in opposition, and will solve the problem at hand?

(Verse 45). He says that "state of mind directly relates you and me to our Father."

(Verse 48). His final summary at the end of these pairs or choices, "We should be perfect," he said. According to what measurement? How does he regard when he got the revelation from God that Jesus was the Son of God? Did that mean for Jesus that he was the only Son of God? Notice the same relationship goes beyond, to us. Because he said it's a mandate, "Be ye therefore perfect." Why? "Even as your Father which is in heaven is perfect." If the original is perfect, the image must be.

Again, we can compare how Moses viewed this. He had somewhat the same to say. But he didn't say it in the strength of the present tense that Jesus did. In fact, in Deuteronomy 18, (Verse 13), Moses is recorded as saying, "Thou shalt be perfect before the Lord thy God." Same point but different tense. Jesus said, "Be ye therefore perfect."

“The Book of Matthew, Auditing the Master: A Tax-Collector’s Report,” by B. Cobbey Crisler**


W’s PS#3notes from talks given by Cobbey Crisler on Genesis 1 (B2):
“Genesis chapter 1 was written in response to the Hebrew people’s crisis of exile. …


“…Searching the scriptures does require scuba diving or at least snorkeling because there’s a need for both clear vision and inspiration.
Verse 26 Here in a book noted for its monotheism we find plural words relative to God. (“Let US make man in OUR likeness…”) Father-Mother (F-M) must be together indivisibly or we have more than one God. If there’s indivisibility in the original there must be indivisibility in the product.

Verse 27. To have Male-Female (M-F) in the product means that it’s in the original.
On IMAGE, Clemet of Alexandria wrote: “In our view, image of God is not an object of sense, but a mental object, perceived not by the senses, but by the mind.” But in Genesis 2:7 the mental model is dropped and in the material account of creation God forms man out of dust—the very OPPOSITE view.

This mimics the opposite view of male and female that is widely promoted in which sex promises us all satisfaction in physical unity—but does it deliver? The very definition of sex is division, not indivisibility. “The sensualist’s affections… and pleasures” would put one through lots of fitful, mental contortions that Mary Baker Eddy describes as “imaginary, whimsical, and unreal” (Science and Health, 241: 8).
(Transcribed from notes taken by Warren Huff during several Cobbey Crisler talks from the margins of W’s Bible.)


W’s PS#4—Application Ideas for Citations B2 and B4, from Genesis 1 and Genesis 2:
Lona lngwerson, CS, TESTIMONY OF HEALING on the “Genesis 1? or Genesis 2?” poem that follows: [Downloadable at the upper right of the online version of CedarS Met.]

“I gave a testimony one night in our Golden, Colorado church based on the ideas from a poem I really liked, which said, "Which of these men do you think of as you, Genesis One or Genesis Two?"

A couple of weeks later a businessman, not knowing I was behind him, probably, testified that he had heard a rather banal, trite testimony a couple of weeks ago from someone who recited that line, "Which of these men do you think of as you, Genesis One or Genesis Two?" and he thought it was so trivial, so lightweight.

He went to a business meeting in Atlanta, Georgia after that and was in a hotel room in the middle of the night, sound asleep with his wife beside him, when he had a massive heart attack.

He said he wasn't naive, he knew what was happening, and he knew he was in a life threatening situation. He was totally helpless, so helpless he could not even cry out to his wife for help, obviously could not call a practitioner, and he said for the first time in his life he felt completely helpless. He tried to repeat the Lord's Prayer, the 23rd Psalm, the Scientific Statement of Being, but he couldn't remember them, couldn't put them together.

He felt totally mentally jumbled and then he recalled a very simplistic statement..."Which of these men do you think of as you, Genesis One or Genesis Two?" and he realized that it wasn't so banal after all, that if he were a Genesis Two man he would probably not live through the night, but if he were a Genesis One man he could claim his dominion over the "things of the flesh."

He did it. He said the pain lifted immediately and he felt whole and well. He decided the poem was OK after all.”

GENESIS 1 OR GENESIS 2?

By Woodruff Smith

Where did it begin

This idea called you?

In Genesis 1,

Or Genesis 2?

Which one of these concepts

Will prove to be true?

II you know what is what,

Do you know who is who?

In Genesis 1 in the 26th verse

There's a man with never a taint' of a curse.

But in Genesis 2 in verse number seven

There's a dust man conceived...
He'll never see heaven.

So it really comes down

To which one you will claim,
What thou see'st thou be'st...

So what is your name?

There they both stand.

Which one is you?
Is it immortal man one,
Or mortal man two?

II you're immortal man

You know what you're worth.

For according to law
You'll inherit the earth.
But if you're just a mortal
And made out of dust...

Is there anything to you

That's worthy of trust?

No, the thing they call man

In Genesis 2

Is the dream of the dreamer.

It never was you.

So know what you are.

Take your place in the sun,

You're the immortal man

Of Genesis 1.


W’s PS#5 Cobbey Crisler on Matthew 12:22-28 (B7)

“Matthew 12:
(Verse 22).”Now we have someone brought possessed with a devil and healed."

(Verse 25). Jesus talks about "a kingdom divided against itself " which we have already discussed.

(Verse 26). "How could he use Satan to cast out Satan?"

(Verse 29). He makes a very interesting parallel in referring to a strong man's house. "To enter into a house, and spoil the goods, you have to really render the strong man powerless."

To do this means giving priority to the strong man before you begin to mess around in his house. Then the strong man would resist the healing. Was it mentality arrayed against the possibility, both in the environment and in that man? Did Jesus bind that mental resistance first, and then heal the case?”
“Book of Matthew, Auditing the Master: A Tax Collector’s Report,” by B. Cobbey Crisler**




W’s PS#6a—Cobbey Crisler on the Christ putting the funereal thought of paid mourners out of the house before raising Jairus’ daughter. (B10, Matt. 9:18-26)
In context, after Jairus asks Jesus to come heal his daughter who was “at the point of death” (in the version related in Mark 5:23), a woman in the crowd presses though it to touch the fringes of Jesus’ prayer shawl. Although she’d been “unclean” with non-stop hemorrhaging for 12 years (the age of Jairus’ daughter), “The woman was made whole that very hour.”… Jesus stops, realizing that one healing does not affect the outcome of the other.”
“(Verse 23) ‘And he goes into the ruler’s house, with all sorts of instruments and noise.’ There were paid mourners. We’re told by Josephus that even the poorest family had at least two pipes and a couple of horns playing at a funeral. So you can imagine what a ruler of the synagogue would have sounded like, probably like a symphony by Shostakovich. He comes in there. Just think of the atmosphere that’s going on. Jesus alters the atmosphere before he heals.

(Verse 24) ‘He says the maid is not dead but sleepeth.’ That apparently means he felt unable to affect a cure, a raising of the dead, in the presence of the weight of grief. If he’d kicked everybody out while they were crying, he would not have been supported by the social custom of that day or this, would he?
You don’t go into a funeral and sweep everybody out who’s crying. That’s why they’re there. They came to cry. Notice what Jesus does. This was pointed out to me by someone who is really respected for her Scriptural insight. I’d really missed the point. Jesus changed the whole environment.
He made a statement that was perfectly true to him but which was ridiculous to the average human thought. He said “The maid is not dead, she’s only sleeping in there.” So, notice how deep the grief ran. They all suddenly laughed. You and I know, you don’t laugh at funerals.
(Verse 25) ‘He could clear everybody out who was laughing. Then proceeds to raise the child.’]

“Book of Matthew, Auditing the Master, a Tax-Collector’s Report”, by B. Cobbey Crisler**


W’s PS#6b—The second Ken Cooper poem he wrote from the viewpoint of Jairus:
A PDF copy of this poem about Jairus’ daughter is attached as a Download PDF in the upper right corner of online CedarS Met versions. You can hear it at YouTube link https://youtu.be/o_Z-F8YdLOo


W’s PS#7—Mary Baker Eddy quotes Jesus’ words in Mark 4:39 when he stills a big storm. “Human will-power may infringe the rights of man. It produces evil continually and is not a factor in the realism of being. Truth, and not corporeal will, is the divine power that says to disease, “Peace be still.” (SH 144: 22, S16)
Cobbey Crisler comments on Mark 4:35-41:

“Verse 37. Then we have the “storm of wind, the waves.”

Verse 38. And another thing that Peter remembers is that Jesus was “asleep on a pillow.” No other gospel tells us that Jesus was asleep on a pillow. Things linger with Peter. Do you remember his roof in Mark 2:4? It took him longer to fix that roof than it took Jesus to heal the paralytic man inside the house.
Now we have another thing that stuck with Peter. In the middle of crisis, there’s Jesus “in the lap of luxury” asleep on a pillow. He was not concerned about that boat or its occupants. There was a great sense of peace, obviously, in the mind of Jesus. But the frantic disciples go and shake him, wake him up. "Don't you care that we're perishing out here?'' They hadn't thought that he was in the same boat. Actually, when one bases it on a different mental concept, he wasn't m the same boat with the disciples.

You know how you and I feel when we're awakened out of a sleep? We usually need a little time to get over the grogginess. Not with Jesus. He immediately arose, and rebuked the wind, just as he did to the man with the unclean spirit in the synagogue. He saw church right out there. So church includes nature. Nature was trying to get outside the definition of church.

Verse 39. Jesus said, "No" and "Yes” to God’s definition of church,

"Peace be still. And the wind ceased, and there was a great calm."
Verse 40. Then he pointed to the problem. The problem was mental.
''You are fearful." That obviously is what needs then to be said "No" to. "You have no faith." Faith is what apparently needs to be said "Yes" to. That calms storms without as well as storms within, showing that the real conquest is that of inner space, not of outer space.”]

“What Mark Recorded,” by B. Cobbey Crisler**


W’s PS#8 Cobbey Crisler on Psalm 16: (8, 9) 11 (B15) Take a FULL dose of gladness!

Verse 8, "I have set the LORD always before me: because [he is] at my right hand, I shall not be moved.

Verse 9, "My heart is glad,” and guess what else happened; what follows? "My flesh also shall dwell confidently.” How does “flesh dwell confidently"? That's a mental state, but it’s been subdued by a mental state. "My heart is glad.” What medicine do we want more than anything else? What leads us to a glad heart?

Then the flesh simply subsides as the significant bellwether as far as health is concerned.

What is the dosage of gladness in Verse 11? "In thy presence [is] fullness of joy." That's the dosage, ‘fullness." There’s no room left for anything else.
“Leaves of the Tree: Prescriptions from Psalms” by B. Cobbey Crisler**


W’s PS#9aCobbey Crisler on Isa. 35.5-6 (B19) Eyes & ears opened, leaping lame man
"
In Chapter 35, Verses 5 and 6 we have detailed specific healings in prophesy where “the eyes of the blind shall be opened.” Did that happen? What about the ears of the deaf unstopped”?

What about “the lame man leap as an hart”? If you recall that is exactly what happens in the book of Acts [3:8]. The first thing the lame man does before he even walks is leap up. The great joy of overcoming that bondage of years, expressing itself in the form of leaping. Total victory over the condition even before he walked. One often neglects to notice in that event the fact that he did leap before he walked is a specific fulfillment of prophesy. “The lame man shall leap,” is what Isaiah [35:6] said.”
“Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**


W’s PS#9bBONUS: Here are applications practiced at CedarS for Isaiah 35 (B19) as CedarS divinely-defined purpose. They’ve been passed along to CedarS staff by oral tradition from CedarS Founder Ruth E. Huff and its present Directors, Warren Huff & Holly Huff Bruland:
"In asking God what His/Her purpose was in founding CedarS Camps near Lebanon, Missouri, I (Ruth) opened the Bible "at random" for divine answers and the first words that I saw were "the glory of Lebanon." (Isaiah 35:2) Since that first summer in 1962, every Counselor Training course has featured the vital importance of following each word of all ten verses of Isaiah 35 as CedarS divinely-directed "marching orders."

Putting into practice Isaiah 35:1:"The wilderness* and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose" CedarS staff work together to put a full stop to the three opening, negative parts of Mary Baker Eddy's definition of "WILDERNESS. Loneliness; doubt; darkness." and to replace these temporary dark aspects with the lasting joys of her spiritual definition of wilderness as: "Spontaneity of thought and idea; the vestibule in which a material sense of things disappears, and spiritual sense unfolds the great facts of existence." (SH 597) CedarS Bible Lands Park (BLP) features the great growth that all major Bible characters experienced in the wilderness when they had to go outside their “comfort zones” to find their “spiritual growth zones.” This stretching and growth happens intentionally every day and really every hour with CedarS Mets that kick-off each activity with a spiritual sense of it and of every participant.
Solos are another tradition for older campers and staff that feature a sacred, "solitary place" and set-aside time to commune one-to-one with God. In BLP, what was a deserted place has been transformed into the lush land of Sharon, even with blooming roses of Sharon.

Putting into practice Isaiah 35:2: “It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.”
The blossomingexcellency” of all at CedarS is celebrated with unique Quality Awards;
our 5th Fundamental is “We expect to make camping at CedarS fun!”;
every meal includes singing; and, at every Wednesday Testimony meeting all see and hear amazing testimonies to the glory and excellency of our God.

Putting into practice Isaiah 35:3, “Strengthen ye the weak hands, and confirm the feeble knees.” Above and beyond the physical healings of weak hands and feeble knees that could be related here, shine the examples in every camper and staff member (as part of their God-ordained purpose at CedarS) to strengthen their grasp on Truth through hourly Mets and more as well as to quicken and firm-up their resolve to take a “stand for right especially when it’s not the popular thing to do.” [part of CedarS Torchbearer pledge]

Putting into practice Isaiah 35:4, a big part of each CedarS counselor job is to lovingly “Say to them that are of a fearful heart, be strong, fear not…” Throughout each day CedarS staff constantly accentuates “Christ’s keynote of harmony, ‘Be not afraid!’” (SH 410:30)

Putting into practice Isaiah 35:5, “Then the eyes of the blind shall be opened. And the ears of the deaf shall be unstopped.” [A wonderful, instantaneous healing happened at CedarS ~20 years ago when a workman’s was blinded by an acetone accident. A healing of a preexisting hole in a camper’s ear drum happened this summer. Above and beyond these “miracles”, we witness daily shining examples of campers and staff awakening to the “gratitude that outlaws blindness to present good” as well as to a new openness to hear and obey our guardian angels that are either whispering or thundering in our ears “This is the way, walk ye in it!”

Putting into practice Isaiah 35:6, “Then shall the lame man leap as an hart, and the tongue of the dumb sing…” We have also witnessed physical healings at CedarS of a Division 1 football player on the same day he broke a foot going off to Football Camp leaping and running— as well as a kindergartner who had not talked for over a year opening up to speak at CedarS.
But the day to day fulfillment of these promises comes in symbolic ways as campers and staff leave behind a crippling, “material sense of things…” that mutes the expression of their true spiritual identities which “break out” as “spiritual sense unfolds the great facts of existence.” (Wilderness, SH 597)

Putting into practice Isaiah 35:7, “And the parched ground shall become a pool…” This prophesy was fulfilled, six days before the opening of CedarS 50th season, when our promised, under-construction “Mediterranean Sea” was parched and would have remained so all summer qithout divine help. I was impelled to quickly obey divine guidance to seal-off a drainway and to transfer runoff from a record storm that filled the lake before Opening Day 2011 with 60 million gallons of “holy water.” [Hear details related by Warren about this and other “miraculous” demonstrations including a life-saving hymn sing healing (like in Acts16: 16-22, B22) as told to staff in CedarS June 2018 precamp. Or see a YouTube version in a 5-6-18 Inspirational talk. My Hymn Sing healing is 19 minutes in on YouTube and the 60-million gallons in 6 days is at 31 minutes into my 2018 Principia Parent Association inspirational on YouTube.]

Putting into practice Isaiah 35:8, “And an highway shall be there, and a way, and it shall be called The way of holiness;” This promise from God was fulfilled in “concrete” terms by the completion of Interstate 44 a few years after camp opened in 1962. This reduced trips from St. Louis to CedarS from 5 hours on 2-lane 'Route 66,' full of hills, curves and trucks to about a beautiful and smooth 2.5-hour drive. But the deeper, daily meaning comes from the time and effort one always saves by taking “The way of holiness.” This was God’s alias for CedarS that we strive to be known for as we work to “give each camper an appreciation of spiritual sense.”

Putting into practice Isaiah 35:9, “No lion shall be there, nor any ravenous beast…but the redeemed of the Lord shall walk there.” Our little piece of heaven in the Missouri Ozarks is free of all ravenous beasts, and even of strife-filled thinking. And, on a daily basis our Time Travelers’ Trail in Bible Lands Park illustrates that, like Daniel in the Lions’ Den, we too can 'win without a fight' – and that like David and his opponents, we too can be quick to forgive, and so be forgiven and redeemed.

Putting into practice Isaiah 35:10, “And the ransomed of the Lord shall return… they shall obtain joy and gladness, and sorrow and sighing shall flee away.” In addition to welcomimg new family members, over a thousand campers and staff return to CedarS year after year to experience the nonstop joy of “Spontaneity of thought and idea”( spiritual aspect of “Wilderness,” SH 597)and to put a “full stop” (period) to the “sorrow and sighing” of fables like “Loneliness; doubt; darkness.” (material view of “Wilderness,” SH 597)


**You can buy your own transcripts of most of Cobbey Crisler’s 28 talks at this website: www.crislerlibrary.co.uk Email your order or inquiry to office@crislerlibrary.co.uk, or directly to Janet Crisler, at janetcrisler7@gmail.com

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