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Persistently Affirm that All, ALL is well! Stop falling for illusions! [#1, #6, #7…]
Insights from Cobbey Crisler, Ken Cooper, Ruth Huff & Warren Huff on select citations for
“Probation After Death”— The Christian Science Bible Lesson for October 28, 2018

Warren’s (W’s) PS#1— Ken Cooper’s poem on “Probation after Death” (the Christian Science Bible Lesson this week) springs from the Golden Text and other references to the 23rd Psalm (B2, S3, B7, B17, S32 as well as to Jesus’ insights on the sheep hearing and following the Shepherd’s voice [John 10:27,28 (B7)].

Ken calls this poem "The Good Shepherd. You Are Mine.” It can be seen and downloaded in either its color or black-ink version via this link to the online version of Warren's PS additions by clicking on the DOWNLOADABLE PDF FILE in the UPPER RIGHT-HAND CORNER.

When Ken sent this poem, he commented: “Wherever we are, wherever we go, Love, being infinite, is already there. We can never be outside infinite Love, nor hidden from infinite Mind, which knows all. In the presence of God there are no exceptions. The Good Shepherd knows all His sheep by name, knows and loves each one of us. When we feel God’s presence, we are attuned to the reality of our being, — the permanent reflection of Love, ever ours. There is no other consciousness. This week's poem takes this theme (and links to next week). The you tube connections have two images used in the sound recording, – couldn’t resist them!! Images for animal lovers! May I recommend full screen play through! Have attached a copy.

The sound recording link is, For more information click on "SHOW MORE". Previous recordings can be found on Ken G Cooper Poetry You Tube

W’s PS#2—“Psalm 23 and ME” (Golden Text, B2, S3, B7, B17, S32)

Claim these divinely REAL definitions of YOUR heritage in

They negate the supposed “23 and me” genetic domination of 23 pairs of ancestral
X-Y chromosomes and can prove that they Do Not Apply (D.N.A.) to the real you!

[Bracketed substitutions from Mary Baker Eddy to show "the light which

Christian Science throws on the Scriptures" with an "incorporeal

or spiritual sense" of Love. (Science & Health 578)]

"[Divine Love] is my shepherd;" That’s MY RELATIONSHIP

"I shall not want." That’s MY SUPPLY!

"[Love] maketh me to lie down in green pastures:" That’s MY REST!

"[Love] leadeth me beside still waters." That’s MY REFRESHMENT!

"[Love] restoreth my soul [spiritual sense]:" That’s God’s way of HEALING & MINE!

"[Love] leadeth me in the paths of righteousness" That’s God’s GUIDANCE & MINE!

"For His name's sake." That’s MY PURPOSE!

"Yea, though I walk through the valley of the shadow of death," That’s MY TESTING!

"I will fear no evil:" That’s MY PROTECTION!

"For [Love] is with me;" That’s God’s FAITHFULNESS and MINE!

"[Love's] rod and [Love's] staff they comfort me." That’s God’s DISCIPLINE and MINE!

"[Love] prepareth a table before me in the presence of mine enemies:" That’s MY HOPE!

"[Love] anointeth my head with oil;" That’s God’s CONSECRATION and MINE!

"My cup runneth over." That’s God’s ABUNDANCE and MINE!

"Surely goodness & mercy shall follow me all the days of my life:" That’s God’s BLESSING & Mine!

"And I will dwell in the house [the consciousness] of [Love]" That’s MY SECURITY!

"forever." That’s God’s ETERNAL HERITAGE and MINE!

(partly penned by CedarS Founder, Ruth Huff, partly by her son, Warren Huff)

W’s PS#3—Cobbey Crisler on Isaiah 25:8 (RR) Death swallowed up in victory!

In Isaiah 25:8: Just to see how the peak of prophetic insight, namely Isaiah’s great thought, dwells upon this concept of healing. Does that sound familiar to you at all? It talks about God doing what? “Swallowing up death in victory.” That’s where Paul gets that concept. He mentions it [in 1 Corinthians 15:54]. It’s from Isaiah. “Swallowing up death in victory; the Lord GOD wiping away tears from off all faces;” and the beautiful statement that “the rebuke of his people shall he take away from off all the earth.” That goes way beyond just physical healing. It’s totally whole, nothing left fragmented. Certainly the radical statement of “swallowing up death in victory,” swallowing is not always at once, is it? It’s bite-sized pieces, victory, after victory, after victory, swallowing up the effects of death.” (newly transcribed)

“Heal the Sick: A Scriptural Record,” by B. Cobbey Crisler**

W’s PS#4—Cobbey Crisler on Ps. 107:31 (B1) paying your bill by giving praise

“I'm going to give you an assignment in Psalm 107 because it's a very rewarding one to work with. In the first 22 verses, for example, when you are studying this independently at home, work out the steps that are being given us, the symptoms, the appointment with the Great Physician, the treatment, the complete remedy, and then paying your bill. That happens to be a refrain, "Pay your bill. Pay your bill." In this particular Psalm, in Verse 8, [and Verses 15, 21, 31 (B1)] "Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!" Follow that all the way through and you'll find three different sets of prescriptions and treatments that can be quite relevant to our own experience.”

[Woman's question on audio unclear except for "symptoms"] “The appointment with the Great Physician and then, of course, when you're in front of the Physician, that's face-to-face, seeing God's face, get the treatment, let His face shine upon thee, then the remedy, go out and have the prescription filled. The remedy solves the whole problem; then pay your bill. Follow that through and see what comes.”

“Leaves of the Tree: Prescriptions from Psalms,” by B. Cobbey Crisler**

W’s PS#5—Songs about “Whither” Psalm 139:7 (B3)
Even if circumstances seem to have us thrown down to the depths of hell, "Whither Shall I Go from Thy Spirit" from Psalm 139 in the citation B3 comforts us with assurance of the uplifting ever-presence of Spirit. We can sing together of this in Hymn 599, "Whither Shall I Go from Thy Spirit", in the 2017 Christian Science Hymnal.

This psalm is a favorite song at several camps and is especially lovely when sung with the descant. You can hear another version of it (and buy a 50th Anniversary trilogy of CedarS CDs all for $25 to go totally to camperships) at

W’s PS#6 –Cobbey Crisler on II Kings 4:8-37 (B4)

“Let’s compare Elijah healing the child who had just died (and dealing with his mother in I Kings 17:17) with Elisha’s curing another dead boy and dealing his mother in Chapter 4 of II Kings. Here is our second example of overcoming death for someone else.

No one’s done this before except just Elijah, and in Enoch and Moses’ cases and Elijah himself, the cases of ascension. With that group, the Einsteins, the Oppenheimers of their day as far as exploring healing and its possibilities.

We find Elisha in Verse 8. When it says there “it fell on a day” in Hebrew means, “there was a day.” Elisha goes to Shunem. In Verse 18 the child of the woman who came really as a result of Elisha’s prayer for her [Verse 17]. “When the child was grown,” in Verse 18, “it fell on a day.” It sounds like that’s what happened to the child but in Hebrew it really is, “There was a day that he went out to his father to the reapers [Verse 19] and said “My head, my head.”

Notice that the details are being provided as the Scripture advances, giving more information to the readers and to the listeners of these events as to the how, getting more textbook-like in its approach to record these important pioneering breakthroughs in the history of mankind.

So we know something happened there as far as his head is concerned. According to one scholar, he feels that it may be some example of sunstroke or something. The father says to one of the younger members of the workforce there, “Carry him to his mother.”

You remember what happened in Elijah’s case and the woman there. Let’s see what happens here. In comes this young man from the field, carrying the little boy, the little boy of promise that had come to this woman. This woman hadn’t really asked for a child but it filled a great need for her. Now the child was dead or so it looked. “He died on her knees.” [Verse 20].

Here was an even greater opportunity for maternalism to rebel and revolt against the injustice of all this. Elisha had introduced this great center now to her home for her affections and now it looks like as suddenly that the child is taken rudely and abuptlt away. The mother sat with that situation all morning “until noon.” The child died in her arms. Does Elisha come and take that child out of the bosom of his mother?

What happens instead? She goes up. “She puts her child on the bed of the man of God” where he lived symbolically, “shutting the door” [Verse 21]. How many mothers today would do that, “shutting teh door” on that child and leaving? We have no evidence of wild, unrestrained emotionalism. She would be more than human really, if she did not fell this very deeply within. But we don’t have any examples here of emotionalism normally associated with such an event.

Does she let her husband know what happened? (Voice “No.”) She doesn’t. She just says (in Verse 22), “I would like transportation, please, give me the keys to your car and I will run to the man of God and come again.” The husband almost typically, stereotypically, I should say, says (in Verse 23), “How come you’re going to church today?” (Laughter) “It is Wednesday. It isn’t Sunday. Any of those days you usually go. How come you’re going?” Her only answer is, “It shall be well.” It’s actually the Hebrew word “shalom.”

So, they go. This woman has a determination and a persistency that is higher than the usual maternal drive under such circumstances. But they go in they don’t stop. They come near to Mount Carmel. Just at a distance Elisha (in Verse 25) sees who’s there, and says to the servant (in verse 26), “Go to this woman and ask immediately if everything’s all right.” Cover all eventualities. “Is it well with thee? Is it well with your husband? Is it well with the child?” Her answer for all three, at least to the servant, is what? “It is well.”

Again, ask yourself, what has happened to motherhood in between the woman in Elijah’s situation and the woman here. When she does come, Elisha knows that something is very deeply wrong and that he has not discerned it. Then, and only then, do we have the slightest hint that when the woman breaks down is when she is in the presence of Elisha and says in Verse 28, “Did I desire a son of my Lord? Did I not say, do not deceive me?“

Elisha is going to give several, what we might call, treatments through prayer for this child. And they don’t all work. But one builds upon another as the healer himself, the one actually doing the healing, as it seemed humanly, has to learn more and more of the real source of healing and the right way to approach his patient. He has his servant (in Verse 29) “take the staff of Elisha and run ahead of him to put the staff on the child’s face.” Don’t waste any time because the physical thing, the child’s body is cooling. And the apparent chances for raising from the dead would diminish. There’s a distance to travel.

You know, the mother doesn’t go with the servant, which again would be the natural thing for the mother to do. The mother doesn’t go. (Voice: “The mother wasn’t able to go as fast as the servant?“) I’m not so sure, this mother has gone pretty rapidly as it is. Whatever she’s doing, I’m not sure that would be the exclamation. The mother is sticking right with the prophet and says something in Verse 30 which is exactly what Elisha had said to Elijah, when Elisha refused to budge from Elijah’s side and therefore saw the ascension.

Notice also how it identifies man with God. Notice also that statement carries within it the image and likeness message of Genesis one, “as God lives, and your soul, or identity, lives.” That emphasis on living in the woman’s thought. “I will not leave thee.” That’s exactly what Elisha has said to Elijah and look what he had seen as a result.

Gehazi goes (in Verse 31) and it doesn’t work. So, first treatment is proof as one girl said once in one of our talks, The lesson is don’t rely upon your staff. Do it yourself.” (Laughter) The first treatment obviously has that lesson, don’t rely on your staff. Do it yourself.

“Elisha comes in. The child is on his bed” (Verse 32). In Verse 33 “he shuts the door on them,” remembering what Jesus said was the environment of prayer, how close that is. “And (in Verse 34) prays that second treatment.” While he’s there, goes through what Elijah had gone through, because Elisha would have remembered everything his master had done. “Stretches himself on the child.“ (Verse 34). We find that a partial response in healing occurs. “The flesh of the child waxes warm.“

This is work, isn’t it? This is pioneer work. And it’s happening gradually and Elisha is not giving up. He returns in Verse 35, “walks in the house back-and-forth,“ then what?What’s he doing down there? Jogging? What? He’s praying, obviously. He is praying deeply.

Notice he’s separated himself from the patient which is not normally the world‘s view of the proper method of healing. That’s hardly the bedside manner that’s considered the appropriate one for physicians today: to be right there with the patient doing your last bit to help him. Here, the separation from the patient. “He goes down this time, stretches himself upon him and the child sneezes seven times and the child opens his eyes“. I imagine Elisha got out of the way very quickly as he reached about the second time, the sneezing indicating that everything is working just fine, and back to life.

Where is the mother? Not hanging around the room, knocking on the door, “How is everything going? Can I help?” Not bringing in hot glasses of milk, or whatever. Waiting. He (Elisha) calls the servant (in Verse 36) and says “You go call the Shunamite woman. Then says, take up my son.”

There we have our second raising of the dead through the prayer of another. We find eventually some of these hints of what might have been diagnosed in later centuries as certain physical symptoms do enter the story. Interestingly enough, when Luke begins to write, if Luke is a physician, at least some have said that many of the healings he records seem to include more details that might have been remarkable to an ex-medical man.

In (2 King’s) Verse 37 she really expresses her gratitude to Elisha before “taking up her son.” Who else to we have giving that example? In the raising of Lazarus (John 11:41). Isn’t it a study of where priorities are placed in these stories? Where we see this woman puts that priority with God not with her natural maternal worries. She doesn’t disturb her husband about it. Sticks with the prophet all the way. Remains downstairs and then finally thanks the prophet, and of course, through him, God.”

Newly transcribed from “Heal the Sick: A Scriptural Record,” by B. Cobbey Crisler**

W’s PS#7—Pray the W.A.L.L. Treatment (S12, 495:14) when tempted to believe your “back’s against the wall”—or the C.A.L.L. treatment to know “who you gonna call?”
On page 495, lines 14-24 Mary Baker Eddy gives you (and the whole world) four powerful (and memorizable) sentences to guide your thoughts to healing when you are tempted to believe in the reality of some illusion or ghost of fear or doubt that seems to be in your face.

  • W.A.L.L. Treatment (S12, 495:14) These four sentences begin with the letters W, A, L, L—hence the W.A.L.L. treatment. This was a memory devise that came to me and has made it easier for me to remember the whole paragraph and use it often as a cornerstone for healings. (“When the illusion… Allow nothing but his likeness to abide in your thought. Let neither fear nor doubt overshadow… Let Christian Science instead of corporeal sense, support your understanding…”
  • Or C.A.L.L. Treatment (S12, 495:14) A different acronym/memory device can be made by using the first letters of the directive verbs in each of these same four sentences. They are Cling, Allow, Let and Let again—hence the C.A.L.L. treatment. This alternate memory devise came to me when tempted to be afraid of some illusion or “ghost” from the past, present or future (like Scrooge was in “A Christmas Carol” by Charles Dickens). Mary Baker Eddy unknowingly answered in-advance and brilliantly the question “Who you Gonna Call?” (from the 1984 movie “Ghostbusters” soundtrack song by Ray Parker Jr.). She treated all such “ghosts” as illusions in her ultimate, metaphysical “Ghostbuster” treatment that has served as a cornerstone for thousands of healings. –“When the illusion… tempts you, Cling Steadfastly to God and His idea. Allow nothing but his likeness to abide in your thought. Let neither fear nor doubt overshadow your Clear Sense and calm trust… Let Christian Science instead of Corporeal Sense, support your understanding of being and…” (Reread carefully and consider memorizing the FULL, 10-line Christian Science treatment on page 495:14-24 (S12). Note the four pairs of consecutive words (that I capitalized above) which begin with C and S! And notice how Elisha (or “Elias:… Christian Science…” as defined in SH 585:9) used these ideas to raise the dead boy in II Kings 4: 8-37, citation B4 in the second section of this week’s Christian Science Bible Lesson.)

W’s PS#8—Cobbey Crisler on John 10: bring a shepherd’s care to all you do; be at one with God:
“Chapter 10. Not too many of us keep sheep anymore. So, this is a lost simile on the twentieth century. Should we be keeping sheep in the real meaning of it? What could you and I do more about our job, our home, our world, our political situation, our community, and church, if we introduced more of the shepherd motive into all of them?
John 10:13 shows the difference between the shepherd-motive and the hireling’s motive who was working just for pay. “The hireling fleeth, because that’s all he was working for is money.” Where’s the difference? “He doesn’t care.”
Let’s ask ourselves the question, do we care? If we care, that’s the shepherd motive. Jesus cared. He walked in the midst of the dissolute, the despairing, the injured, the grieved, and the broken in heart as well as in body. And nobody knew why he did it. The upper classes, those who didn’t have similar problems, wondered why he was with the publicans and sinners. But he said that “the whole didn’t need a physician” (Matt. 9:12; Mark 4:23; Luke 5:31).
He apparently contemplated an Israel in prophecy which the existing Israel, the establishment, had not remotely seen.
He saw the Israel in prophecy which is exactly in accord with Jeremiah’s prediction of the new covenant and Isaiah’s. The new Israel would be composed of those whose needs had been met, where the recipients were, no class, no mass, no private sector, no ghetto, but receptivity gathering the sons and daughters together. They are gathered to prove what is possible on earth as in heaven. The shepherd motive of caring brings us into that new Israel.”

“Jesus says that he is the Shepherd and he also says he is the door. It may look like he is confused. Let me give you an example of how he isn’t. When my wife and I were in Israel, we stopped in a place between Jerusalem and Bethany. I saw what I thought was an unattended flock of sheep. There was also a rock wall with one door or gate. It was an almost complete square. As I wandered around, I was suddenly surprised by the shepherd whom I had disturbed. He rose up. He was stretched across that entry way, getting a few winks.

Right there I had illustrated what Jesus meant in John 10: 2, 11, 14, “I am the shepherd” and in John 10: 7, 9, “I am the door.” Now there was no confusion at all. With the sheep inside an enclosure and the only possible entrance of wild animals or thieves being that door, you had to get through the shepherd in order to get to the sheep. The shepherd was also the door.
John 10:27, 28 (B7) “My sheep hear my voice… and they follow me.” In Mary Baker Eddy’s poem, “Feed My Sheep”, there is the statement, “I will listen for Thy voice.” [Hymn 304] While we were down in that area of Beersheba, we saw many sheep all mixed together. I said to Janet, ‘I wonder how the shepherd is ever going to sort out his sheep. They’re all just mingled together.’ … It wasn’t very long before our shepherd separated himself from the crowd, walked away never looked over his shoulder at the mixed up sheep, but made some kind of identifying click or clack of his tongue or voice.
“Do you know that every one of his sheep separated themselves from that flock and followed him? He never doubted. He never looked back. The sheep did their job.. The sheep knew his voice. “I will listen for Thy voice.” These lessons are things that in the busy moments of our own twentieth century we need to contemplate. They’re not just symbols. They’re not done just as ancient history. They’re attitudes. They’re states of mind and thought. This is something we often need to consider.” In John 10:30, Jesus’ great statement, “I and my Father are one.” If this is from the Aramaic, then, the Aramaic word would give the meaning, “I and my Father are in accord.”
“Book of John, A Walk with the Beloved Disciple,”
B. Cobbey Crisler**

PS#9—Cobbey Crisler on Matt. 12: 46-50—doing God’s makes us Jesus’ relatives!

(Verse 46). An unusual incident where Jesus "is talking to the people and his mother and his brothers stand outside wanting to speak to him."

(Verse 47). "And someone delivers the message."

(Verse 48). "And Jesus said, Who is my mother? and who are my brethren?" Notice his family ties extended universally.

(Verse 49). "He stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!" In other words, are we relatives of Jesus?

Verse 50 is the definition, "Whosoever shall do the will of my Father, the same is related to me." Doing God's will makes us relatives of Jesus.
“Book of Matthew, Auditing the Master, A Tax-Collectors Report,” by B. Cobbey Crisler**

W’s PS#10—Cobbey Crisler on John 20:1, 15-19
John 20:1, Womanhood appears at the tomb." Where are the male disciples?

They don’t seem to be around.

John 20:15. Then Jesus addresses her in his characteristic way, the way he

addresses all women. There is no other example of this form of address in all of ancient literature. It is a rather impersonal form of address, almost as if Jesus were addressing womanhood, not only individually, but generically, "Woman, why weepest thou? Whom seekest thou?" Still, Mary, being in the midst of the garden belonging to Joseph of Aramathea, thought perhaps that she was talking to the care­ taker, the gardener. She said, "Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. " What a bold gesture for a woman, undoubtedly of slight stature, to offer to carry away the dead weight of a man’s body!

John 20:16. At that point, Jesus requires Mary to turn 20:16. At that point, Jesus requires Mary to turn herself completely from that tragic sense of defeat and death in that one word, "Mary.” John tells us that "Mary turned herself and said, Rabboni; Master.” And what that word Master meant! Who else had proved and lived the meaning of that word like Jesus? Now, even the Master of the last enemy. But that one word, and the love behind it,

“‘Mary, ‘caused her to turn herself." In John 20:17, Jesus is saying, "Touch me not,·" indicating that now was not the time to lower the sense of love to emotion. In fact, he says, "I am not yet ascended to my Father, " showing that he still was aware that steps of progress were needed between the resurrection and the ascension. As a step upward was the victory over death, ascension is the final or ultimate victory, not over death alone, but over the grave. For Jesus left not even bodily evidence of his earthly sojourn.

Jesus gives Mary Magdalene a mission, a mission that violates the very social practice and custom of that age. That woman were not qualified and not permitted to bear witness in a court of law. Mary, to Jesus, had qualified as a witness, to his resurrection. She was the one who was there. Receptivity is the qualification.

Look at the message he entrusted to her. "Go to my brethren, “Go to manhood, and be this witness, "and say unto them, literally, I am ascending unto my Father, and your Father." Think of that literal statement, “I am ascending." He realized obviously that this was a matter of growth even for him.

John 20:18, "While Mary does obediently go to the disciples. " She carried out her mission. She explained to them, “she had seen the Lord, and what had been said to her.”

John 20:19. Then there is a gap. "That same day at evening, the disciples trembling in their boots for fear of the Jews, behind closed doors," but those doors could not be closed and locked to Jesus. "Suddenly, without regard for those material obstacles or barriers, called locked doors, Jesus appears in the midst of them." Could a door be a barrier to one who had proved death itself was no barrier?”

“Book of John, A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

W’s PS#11—Warren's Golf Ball versus Egg analogy relates to the testing of one's spiritual resilience "to reach the absolute center and circumference of his being." (S&H 262: 15, citation S28).

I wanted to better understand the applications of this passage by Mary Baker Eddy when it appeared in the Christian Science Bible Lesson a few decades ago, so I decided to dissect a spherical object that had a center and circumference. When I thought about what had a resilient core (center) and a tough shell (circumference), a golf ball came to mind. So, I clamped one in a vise and hack-sawed it in half. I found an inner rubber ball wrapped tightly in rubber-band material that snapped as it was cut. (See my dissected golf ball shown as the first Download in the upper right of this BONUS online.)

I have reasoned many times since then with myself and with Sunday School students (who I let handle the cut-up ball), that, like a rubber band, we, as spiritual ideas, are made to be stretched, remembering that "whatever stretches you, blesses you."

These clearer, higher views inspire the God-like man" (you!) to bounce back from all kinds of hard knocks and throw-downs. In fact, like a golf ball, you as an "immortal idea of God," a spiritual idea, will bounce back higher the harder you are thrown down. (The best bounce-higher example is the resurrection and ascension of Jesus after his crucifixion.)

On Easter I often contrast the resilient characteristics of golf balls (and of us as spiritual ideas) with the easily broken shell (circumference) and squishy core (centre) of an egg which splatters more the harder it is thrown down. We discuss how the Bible and Mary Baker Eddy tell us of our Genesis 1 spiritual origin as opposed to having an egg or dust origin. I usually quip that "If you think that you started out as an egg, you're very likely to end up scrambled."

Then, to turn things into thoughts and "strengthen our shells" so as to not crack easily, we often read together Mary Baker Eddy's counsel against having a fragile, easily ruffled or touchy disposition in "Taking Offense" and article in Miscellaneous Writings, page 223:24. (This fits CedarS 2018 metaphysical theme verses from I Corinthians 13 on living love, where Paul says "Love is not easily provoked"…to splatter yoke. When easily provoked you might say, "the yoke's on you.")

**You can buy your own transcripts of most of Cobbey Crisler’s 28 talks at a new website: Email your order or inquiry to, or directly to Janet Crisler, at

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