W’s PS: Achieve the Divine Reality of Angelic Anticipation and Execution in All that YOU Do! — Insights from Cobbey Crisler, Ken Cooper and others on select citations for “Reality”— the Christian Science Bible Lesson for March 31, 2019

W’s Post Scripts: Achieve the Divine Reality of Angelic Anticipation and Execution in All that YOU Do! (PS#2)
Insights from Cobbey Crisler, Ken Cooper and others
on select citations for “Reality”—
the Christian Science Bible Lesson for March 31, 2019

Warren’s (W’s) PS#1—Both of Ken Cooper’s contributions this week reinforce the Golden Text and the blessings of beholding the LIGHT of reality. 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 the light and understanding of what is real is revealed, we find the joy of Life. Jesus taught us to see and know the light of Love, and his love showed what light does and showed us reality. All darkness disappears when infinite light is seen. We may weep when we are in darkness but will surely shout for joy when we are in light. One is false, a temporary dream, the other is reality! On two occasions, Jesus addressed those grieving with the death of their child with these words “Weep not”, — followed later with “Young man, I say unto thee, Arise” and “Maid, arise.” When we lift our thoughts in to the light, we lose any reason to weep, but rather to rejoice, – we find God and live in His ever-present righteousness.

Please find attached this week's poem, written from the perspective of the widow of Nain, and read by my wife Sue. I have also re-attached "I Give Myself Unto Prayer" – very much about the importance of Light.

The narration is found on https://youtu.be/A3qsKDIzBVE with the earlier poem https://youtu.be/EvhlIXcrmu8. ”

W’s PS#2—A Basketball “App” for Ecclesiastes 3:14 (B4)— Tournament Prayers Answered in State High School “Cinderella Bracketology”:
When our daughter, Holly, was on the Principia Upper School basketball team they made it into the district semi-final tournament against a favored Orchard Farm team that featured a very tall, dominate post player. In the team prayer session before the game Holly shared one application idea from the Bible lesson that she had been trying to apply to her three-point shooting and another that she was trying to apply to her passing and defensive work as a guard.

The shooting Met appears again in this week’s Bible Lesson—just as the NCAA Basketball Tournament(s) are entering their “Sweet Sixteen” to Elite Eight” to “Final Four” weekend. The citation was from Ecclesiastes 3:14 (B4): “whatsoever God doeth shall be forever: nothing can be put to it,”—as an “air-ball” shot that would need to have more “put to it” to score — “nor any thing taken from it”—as a “brick” shot would need to have something “taken from it” to make it. The key to shooting such a perfect, “nothing-but-net” shot (or to any perfect exeution) was to make sure it was “whatsoever God” was doing— to acknowledge it was being done through God and for His/Her glory. The other Biblical application idea had to do with each player’s right to have and to follow right, angelic intuitions in making as well as intercepting passes. It was based on a Bible story in the Lesson in which “Jesus knew their thoughts”.
Right before the 4th quarter started Principia was down by 12 and at the break Coach Norm Purdy and Holly reaffirmed those application ideas as it applied to the coach’s plan as to how to finish strong for this game and the season. When they came out on the court, it was like a different game. Principia players anticipated pass after pass from their opponents to make great steals, passes and lay-ups as well as a flawless series of perfect three-point shots. As the clock clicked down, Prin was down by two and the play that was drawn up wasn’t open. So Holly had to “put up a prayer” from well beyond the three-point arc. Just as the buzzer went off it “swished” through the net –all for God’s glory as “whatsoever God” was doing —to advance Principia to the district championship.

W’s PS#3—notes from talks given by Cobbey Crisler (&Barry Huff) on Genesis 1:3, 4 (B3):
Verse 3 Cobbey: “Light (“or” in Hebrew, “phos” in Greek) was created before the stars… The motif here is that of the creation of the world by the WORD and a differentiation between the light and light-bearers.” Theological Dictionary of the New Testament

Verse 3 Barry: (from a bumper sticker he enjoyed seeing)
“The Big Bang theory: “Let there be light” and BANG! It happened!”

Cobbey: Verse 4 records the first Quality Control-check—“it was good.”

Application ideas:
“Any lack of originality is only a lack of knowledge about your true origin.”

Compare the development of any right idea in business or otherwise to the mental model of creation in Genesis 1:
Verse 3 = the dawning of the light or idea
Verses 4-6 = the analysis (compare and divide as on the first day)
Verses 7-10 = the decisive, solid manifestation of the idea (dry land appears)
Verses 11-12 = investment in the idea and its productivity
Verse 13 = exposing the idea to light universally, marketing it
Verse 14-31 = diversification (lights for seasons, living creatures multiplying, male & female)
Verse 2:1-3 = rest (not inertia, but success of the idea and its continuing yield)

W’s PS#4—Cobbey Crisler on Jesus’ temptations, Matthew 4: 23 (B10):
Verse 23. And “healing all manner of sickness and all manner of disease.” Here are human problems that had defied solution, and Jesus solved them all based on his concept of theology, namely the kingdom. Remember a kingdom is not chaos. It’s an ordered government of heaven and harmony at hand.”
“Book of Matthew, Auditing the Master, A Tax Collector’s Report,” by B. Cobbey Crisler**

W’s PS#5 — Cobbey Crisler on Matthew 6:(22-23)24 (B15): the light of the body is the eye
“(Verse 22). Should we be surprised when it says, ‘The light of the body is the eye: if therefore thine eye be single’? Haven’t we been prepared for that in Jesus’ theology up to now?

“Single, not double vision, duality. Commitment to something other than one God, dividing our sight between what is corrupt and what is pure. Because “if our eye is single,” here’s an equation again. You can make that into an equation. “if thine eye be single”, how does the body respond? Your body is whole. Your body’s single too. Not fragmented.
(Verse 23) But, ‘if your eye is evil,’ see the parallelism? His definition of evil is what? The opposite of single. ‘If your eye is single,’ he says, on one hand, on the other hand, he says, ‘if your eye is evil.’ So evil is something other than single. He is showing that it’s the devil’s outlook, ‘diabolos’ in Greek, the attempt to put dualism on the throne, or have a divided throne.
Isn’t that why in the Book of Revelation (4:2), one of the greatest revelations vouchsafed to John as a seer, was the fact he saw a throne in heaven and one sat on the throne. Just that single vision, according to Jesus, would result in instantaneous healing in our bodies, to see the throne in heaven and only one on it. No one, or no thing, or no thought other than what comes from God can have ascendancy or sovereignty, then, in our being, because ‘our body is full of light’ from the one that sits on the throne. (Matthew 6:22)
There’s something about divine logic that always coincides with divine revelation. The divine logic that Jesus is showing here was coincident with the revelation that John got.”

(Verse 24.) See the logic here. “No man can serve two masters: either he will hate the one, and love the other; or he will hold to teh one, and despise the other. You cannot serve God and mammon.”
“Book of Matthew, Auditing the Master: A Tax Collector’s Report,” by B. Cobbey Crisler**

W’s PS#6—Cobbey Crisler on Mark 8:22-25 (B20)—a healing of blindness by Jesus similar to the preceding one of deafness and dumbness
"A similar thing happens in Chapter 8, Verse 22. This is after Jesus has fed another multitude (Mark 8:1-9). This time, "four thousand," not counting the women and the children, and it's in Gentile territory. The other was in Jewish territory. We have "coming to Bethsaida," which means "house of the fishermen," the home of Simon and Andrew. They encounter a blind man.

Verse 23. These four verses, Verse 22-25, are only given to us by Mark. "He takes the blind man out of the town." Treatment Number One, why? Jesus wants to get away from the crowd. This is a methodology. These are the rules by which Jesus healed. Anyone who wants to follow the example of this tender Master-healer must accomplish the work according to the same rules. The patient must be taken out of town, out of the "legion" of opinions that are already expressing their conclusions on the patient.

Verse 23, Treatment Number Two, "He spit on his eyes, put his hands on him, asked him if he saw ought." He indicates to a blind man what he was doing and what was going to happen.

Verse 24. The first objects this man has ever seen were men as trees, walking." He could have understood the shape of trees and that they are vertical. Men looked like trees to him, walking.

Verse 25. Jesus in the Third Treatment, "puts his hands again upon his eyes, and made him look up." The Revised Standard Version is probably the most correct here. It's “he looked intently.” Jesus has his complete attention with that. "He looked intently." There were no wandering way-side thoughts for the seed to land. "And he is healed."
“What Mark Recorded” by B. Cobbey Crisler**

Note Jesus use of spit as a way of showing contempt for the Genesis 2 dust version of man and the washing off of every trace of that to heal blindness as Cobbey comments on the case Jesus healed in John 9:6…
"Notice what he does in John 9:6 and what it may remind you of. “He spat on the ground, made clay of the spittle.” That reminds you of man being made of the dust in the Second Chapter of Genesis Verse 6 and 7, doesn’t it? Would Jesus ever [by spitting show contempt for or] mock God if he considered that was the real way that creation occurred? Yet, it almost looks like a mockery of that. He’s taking on that concept of the man of dust. He’s spitting on that ground, into the dust, making clay of it, and slapping it on the eyes of the blind man.
John 9:7. The man goes to the pool of Siloam. He can’t see his way there. He’s got mud all over his face. He doesn’t go seeing. He comes seeing.” He comes only after he has washed off that symbolic making or formation of man out of the dust.
In a way, it might even give us a greater hint on what the true meaning of baptism is, the immersion in Spirit, nativity, and washing off every trace of the dust man.”
“Book of John, A Walk with the Beloved Disciple” by B. Cobbey Crisler**

W’s PS#7a—Cobbey Crisler on Luke 7:11-16 (B23) widow’s dead son raised at Nain

“Were it not for Luke, we would not have had preserved for us one of three recorded times that Jesus raised someone from the dead (Luke 7:11-17). There is a significant fact about the accounts of raising the dead in the Bible. They are not all in the New Testament. The significance is that not all healings made a sufficient impact at the time to have impressed upon human memory the location where it occurred. This is why you will find statements mentioning when Jesus went to a particular village.

However, in every case of raising the dead, from the Old Testament all the way through the New Testament, the human mind was startled by seeing what it accepted as the impossible, occur. This is what is in common about Zeraphath. Shunam, Nain, Capernaum. Bethany, Jerusalem, Lydda, and Troas. They didn't forget where it happened. The details of the healing are particularly sharp.

In this case we have a city called Nain, probably a village as it is today. There is still an ancient cemetery outside the gate. There was a lonely widow at the head of this procession. Jesus, detecting thought again, saw her entire situation at one glance. He came to her and said, "Weep not" (Verse 13). He dealt with the heavy weight of grief on thought, touched the coffin (Verse 14), strictly forbidden under Jewish law, and then said, "Young man.”
Notice the radical nature of that. The only one supposedly there who could not hear was the one Jesus addressed. He must have expected that man's faculty of hearing to be normal. "Young man, I say unto thee, Arise." He doesn't help him either.
Dominion over death is part of that unqualified dominion God gave to man. As a matter of fact, dominion, as a word, as a concept, simply can't be qualified. If it is, you no longer have dominion. (Verse 15,) "He that was dead sat up, and began to speak. Ile delivered him to his mother. "
Also, it might be interesting for you to recall that of the three times Jesus raised the dead, womanhood played a prominent role every time. It was Jesus' compassion and awareness of the thought of this woman that lead him to raise her son. In the case of Lazarus (John 11:1-46), Mary and Martha urgently had requested Jesus to come. In the case of Jairus it was his twelve-year-old daughter (Luke 8:41, 42, 49-56).
These things don't just happen. If Jesus is dealing with mentality, if he is requiring much out of the patient's thought, then there must be a receptivity in order to get a result. I think that we can derive a certain conclusion about the receptivity of womanhood, especially on the subject of resurrection. For if you move ahead a few chapters in your thought right now, you will recall there was no man anywhere near the tomb, including those who are reputed to have been Jesus' closest disciples. But the women were there and receptive to resurrection.”
“Luke, the Researcher” by B. Cobbey Crisler**

W’s PS#7b—Ken Cooper’s poem this week is one he wrote from the point of view of the widow at Nain (Luke 7: 11-15, B23) and is Downloadable from the upper right of CedarS online version of this newsletter. Narration of it by Ken’s wife, Sue Cooper, can be heard at https://youtu.be/A3qsKDIzBVE .

**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