We're welcoming back campers!

W’s Post Scripts: See right thru crystallized limitations that come with the lie of life in matter. (#1)
Insights from Cobbey Crisler, Ken Cooper and others
on select citations for
the Christian Science Bible Lesson for March 24, 2019

Warren’s (W’s) PS#1 Both of Ken Cooper’s contributions this week reinforce the Golden Text and amplify the way that Christ Jesus “revised… and… expunged” (“Daily Lift” for 3-18-19 from Retro. 22) the crystallized limitations that come with the lie of life in matter. Ken himself narrates his new monologue written from the perspective of the lad with the five loaves and two fishes (B15) at https://youtu.be/ouPOUh1nLO8 Ken reads another of his narratives, written from the lens of the best friend of the man healed of the withered hand (B12), at https://youtu.be/6CStngXPuWc You can Download both monologues 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: What are we looking at? True sight is spiritual understanding, the manifestation of God. As God is infinite, what He sees is infinite good, and there is nothing else to see. God’s good ideas are without number. The idea of five barley loaves and two fishes is as universally present as 2+2=4. Jesus only saw perfection, because that is all there was and is to see. So, limitation is illusion, false seeing, he could just as readily fed twenty thousand! He proved, and kept proving, that God’s spiritual ideas are real, tangible and complete. Anything else simply isn’t! Jesus never saw a man with a withered hand, because it never was. As the Golden Text says “Will you set your eyes on that which is not?” Proverbs 23:5 (to?). True sight is abundant life.”

W’s PS#2—Cobbey Crisler on Jesus’ Sermon on the Mount in Matt. 6 related to Luke 12: 22-23 (B9):
(Matthew 6: 25). Now Jesus is going to show us how to control our thinking better than we have been able to thus far. This is the first of several verses which begin ‘Take no thought’ or utilizing that concept.

“Let’s determine just what thought-taking is. Does it mean to be thoughtless? Thought-taking is the way Jesus is using this in context. It’s anxiety, it’s care, it’s concern. Alright, let’s ask ourselves how we do in this test.
‘Take no thought for your life, what you are going to eat, drink, or wear.’ How much time do we give in any day to those three objectives, eating, drinking, wearing? Then Jesus said, ‘Do you know what? It’s not the menu that counts so much as your life which is bigger than what you’re eating, and your body, or identity, much bigger than what you wear.’

(Verses 30 and 31). So, 'if God so clothed the grass of the field, why should we be so concerned and anxious about what we wear?
(Verse 34). Again, he repeats, 'Take no thought.'
(Verse 33). And then Jesus gives the priority equation, 'Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." In other words, is what we eat, drink or wear of no significance? They are natural and normal on earth. He's not wiping them all out as if it were a branch of some ascetic cult. But rather, 'Seek God first and all these things will be added.' Added. The heavenly law of mathematics is priority first and all those that we normally take thought of would come into our experience naturally. Instead of wasting so much good mental time, taking thought, worrying, and being anxious, we spend that same time seeking the kingdom of God, and all those things come naturally as a result of that."

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

W’s PS#3Cobbey Crisler on the withered hand healing in Mark 3:1-5 (B12) –more at PS#1!
“In Mark 3, Verse 1, we have a renewed definition for church where another healing occurs in the church context, namely, ‘the man that had the withered hand.’… According to an earlier, largely lost gospel called the Gospel of Hebrews, we find this man saying to Jesus, “I was a mason seeking a livelihood with my hands. I pray thee, Jesus, to restore me my health that I may not beg meanly for my food.’ According to Luke 6:6, it was his right hand. As a mason, you could not really pursue your craft. If that is an authentic recollection, it just adds a little more enrichment to our comprehension of the story. Again, it’s the Sabbath and we find that prayer is a church activity. It would be hard to find someone that would disagree with that no matter what denomination one belongs to. Healing would have to take place, because prayer is no idle exercise without results. Healing follows prayer…
Verse 3. Jesus stops the order of service again. He says to the man with the withered hand, ‘Stand forth.’ Would that electrify most congregational worship today? ‘Stand forth.’ Everything stops. The priority is here.
Verse 4. Then he asks the question, ‘Is it lawful,’ is it a church rule, ‘to do good on the Sabbath days, or to do evil?’ Notice his definition of ‘doing-good’ here. He must not remain on the surface. Doing-good for Jesus would be what? Healing the man. Doing-evil would be what? Not healing the man. He regarded not-healing as evil. The normality of the spiritual function of healing is underscored here…
Verse 5. Then he says, ‘Stretch forth thine hand.’ Why didn’t he go and stretch it forth for him? Again, the consistency of having dominion. Dominion doesn’t exercise you, does it? You exercise it… ‘Stretch forth thine hand and it was restored whole.’”
“What Mark Recorded,” by B. Cobbey Crisler**

This stone mason no doubt could earn a living again using his hands.

PS#3b—Cobbey Crisler on Mark 3.1-5 (B20): dominion method works from “Heal the Sick”
“Chapter 3 of Mark, Verse 1, the man with the withered hand. It's on the sabbath day again. Jesus hadn't checked his calendar. Here it is in the middle of a service, the man with the withered hand. [Verse 2:] they're watching Jesus, almost like they hope he will break the sabbath rule, so they could accuse him of something.

Notice how he takes this early church-service-to-be. [Verse 3:] "He says," right in the middle of the service, in the middle of the synagogue, "to the man with the withered hand, Stand forth."

So, he's going to make an issue out of it. Then, he turns to those around. Notice, again, this is not an immediate healing. He deals with the environment. [Verse 4:] "He says, Is it lawful to do good on the Sabbath days, or to do evil?" How about that being the basic law for what we do and where? If it's good, it's according to the law. If it's evil, it isn't, regardless of what man has legislated to the contrary. "They didn't answer him."

[Verse 5:] It says, "he looked round about on them with anger." Only Mark used those things with reference to Jesus. And "being grieved for the hardness of their hearts,” the blindness of what? Of ecclesiasticism. "He says to the man, Stretch forth thine hand." Did he go up to that man and say, [Speaker made sound of physically straightening out the man's hand] Did he do it himself, "Let me help you," even though it was bent perpendicularly to his arm probably?

He says to that man to do what? "You do it." Notice what his support of that man's ability to do resulted in. Suppose Jesus had gone up and done that to him, performed a surgical operation, in a sense, on that man's arm? It would have been depending on person and not God. [Live recording voice: not clear] That's right. Look at the great impersonal freedom, plus the dignity of the man in participating in his own healing. Is it dominion if someone else does it for you? It's not your dominion. It's someone else's. Jesus told him to stretch forth his hand, the very thing he thought he couldn't do. He does, "restored whole as the other."

We're just sitting here as neophytes in the twentieth century reading the account of a method which worked. If we are laboratory scientists at all, or oriented in that direction in our century, which we certainly should be in our technological age, the least we should do is to be willing to study the method and see if it works.”
“’Heal the Sick’: A Scriptural Record,” by B. Cobbey Crisler**

W’s PS#4 Here again is my gratitude for the purifying & invigorating “sunlight of Truth” (S-28, 162:4): “Should we be silent? Ah, never.” (Hymn 283)

I can never keep from sharing my gratitude for the life-altering healing I had from applying this citation!

As part of CedarS Bonus Thanksgiving Lesson Met for 2009 I wrote: “After a joyous 2008 summer and fall of service, I found myself agonizing in the passenger seat during our evening move home from camp. I sang (along with the sound system) many hymns that I knew by heart—thanks to years of camp Hymn Sing experience—belting them out, at first through tears of intense pain, and later through tears of immense gratitude.

For the first part of the trip the disabling discomfort just wouldn't let up—no matter how I changed my position or what hymns or citations I prayed. The pain seemed to radiate from a huge internal growth that had been steadily growing for several months. It had attempted to rob me of my appetite and vigor as well as of all ability to lift one of my legs.

In deepest humility—and supported by the prayers of the dear driver, of my mom and of a practitioner who I kept calling—I continued to reach out to God and to sing each word with renewed understanding, conviction and vigor. With tears of joy I cherished the truths about my spiritual nature as if they were being tenderly told to me in order to save my life for God's service—and that they did!

All pain finally broke thanks to this all-out, fervent praying and singing—and I have hardly stopped smiling or singing since. I remain eternally grateful that I took "God-is-All" instead of Tylenol—that I chose Christian Science treatment to eliminate not only the pain, but also its cause rather that just opting to temporarily relieve suffering.

I knew when I got home without pain that I was healed, although the draining and dissolving of the growth took several more weeks of consistent "ray-delineation therapy" which "dissolves tumors" with the invigorating purity of "the sunlight of Truth" that "Christian Science brings to the body." (S&H 162:4, S28 in our "Substance" lesson) I applied each ray of this divine, healing sunlight –shining the specific, promising laws and wonderful ideas laid out in the following precious paragraph.”

"Christian Science brings to the body the sunlight of Truth, which invigorates (refreshes, revitalizes, stimulates, enlivens, energizes, animates, rejuvenates, strengthens) and purifies (cleanses, disinfects, sanitizes, decontaminates, filters). Christian Science acts as an alterative (a medicinal plant that causes a gradual beneficial change in the body, usually through improved nutrition and elimination, without having any marked specific action OR A medicine or treatment which gradually induces a change, and restores healthy functions without sensible evacuations), neutralizing error with Truth. It changes the secretions (emissions, discharges, oozings), expels humors (4 Medieval ones to be balanced: blood, yellow bile, phlegm, black bile), dissolves tumors (growths, cancers, lumps, swellings), relaxes rigid muscles ("thought-forces"), restores carious bones to soundness. The effect of this Science is to stir (rouse, wake up, budge, shift, get up, revive) the human mind to a change of base (basis, foundation, origin, heart, starting point), on which it may yield to the harmony of the divine Mind." (S&H 162:4). Have fun letting your body and life sing-out about this transforming "sunlight of Truth"!]

W’s PS#5 Cobbey Crisler on feeding a multitude with 5 loaves & 2 fishes John 6: 5 (B15):
“John Chapter 6. We come to the one major "miracle," semeion, one major sign that is recorded by all four gospel writers, the only one. That is the loaves and fishes, the feeding of the so-called five thousand. Why I say so-called is they weren't counting the women and children, You know how much women and children can eat when you give them half a chance. So the miracle from that viewpoint is much greater. Notice the testing that's going on here. This happens to be placed by most gospels near Bethsaida in the northeastern section of the sea. One of the confirmations of this, in John. I think that puts it fairly beyond doubt,

In John 6:5. "Jesus, seeing a great company come to him in this area, says to Philip. "Do you remember where Philip was from? John 1:44 told us earlier where Philip was from. His native town was Bethsaida. If it's Bethsaida, why would he come to Philip and say, “Where can we buy bread, that these may eat?" He's a local boy. He knows the grocery stores. He knows where he can get these things.

John 6:6. John tells us that what "Jesus is saying is not for Jesus benefit but to test." So, let's see what he's doing. He says to Philip, "Where can we buy bread that all these people may eat?" Jesus really doesn't need the answer to that question himself. He wants Philip to get to the "altitude of concept" where he could answer that question on the same level that Jesus is about to answer it.

What is heaven? A solution to a problem. Isn't that the way we almost regard heaven when a problem hitherto unsolved becomes solved? How do we feel? Doesn't it pretty much coincide with the feeling that we've often attached to "heaven"?

Here's a problem, an economic problem. "Philip," in other words, "Here’s your opportunity." It's just like Peter wanted to walk on the water and Jesus said, "Come ahead," and supported him for awhile. "Philip, where are we going to feed these people?" Here's an economic problem. It's one that hasn’t disappeared from the world today. Too many mouths. Too little to feed. What are we going to do?

John 6:7. Philip says, "Ugh, Two hundred pennyworth of bread, impossible."

That sounds like an economist's point of view. Not too much above the average human outlook on such a problem. Notice that Philip, "even begrudged the fact that if they bought that much, they could even take a little, each one.”

You'd have a mob scene. Like when we had shortages and the supermarket opened for two hours. Human nature goes even lower. It resembles more animal nature, people clawing and fighting to get to the front of the line. This is what happened at Bethesda at the Pool waiting for water to stir.

So, is the Son of Man standing in line, never making it? Have we often felt that the fellow ahead of us is the one who's the millionth customer and gets the year's supply of groceries? If only we could have been there. The second-fiddle complex. Jacob had it. The second born. He didn't face it for twenty years. Then he had to face it. It's the same threat of having to stand in line before we can get an answer to a problem.

That irritation which comes about doesn't belong to the Son of Man, at least as Jesus saw the Son of Man. He never felt like a second born, nor was he threatened by waiting for an answer.

John 6:9. Jesus tends to build on the thought that's there. The thought to build on this major event (which occurs in all four gospels), is a young boy. That young boy is the only one, in the thousands there, to whom it occurred that he might pack a lunch box. He wanted to enjoy what this man would say and he'd be out there past his dinner hour. Whether this is the logical explanation or not, it could go back to his mother who packed his lunch box for him.

The Greek uses a double diminutive here, “there is a lad here.”

In the Old Testament, supply in the presence of lack is indicated by asking, "what do you have in the house?" It was a question of finding out what was there. Here's something, right here present: a child's thought. Out of that child's preparatory thought, ''five loaves, and two fishes. "

"But what are they among so many?” Again, an economic question.

John 6 10, “Jesus said, Make the men sit down." (I guess the women had to remain standing.) It says, "There was much grass in the place," which would indicate the confluence of two bodies of water, the Jordan and the Galilee Sea. Today in the Spring, you just see the flourishing grass in that area. It's still a wilderness.

"Five thousand men at least sit down.”

John 6:11, "Jesus gives thanks, "notice. That "giving thanks" is the Greek word that our word "Eucharist" comes from. Eucharist, which often refers to the sacrament, is literally "thanksgiving." The idea of a thanksgiving service long precedes the Pilgrim ceremony on our shores.

"When he'd given thanks, he distributed." Distribution is another economic principle. "He distributed to the disciples, the disciples to those that were sitting. "

John 6:12. "And everyone is filled."

John 6:13. When they go around collecting what's left over, there are twelve baskets, and that's how many disciples there are. Each disciple had his role in the demonstration. Jesus has everyone involved in working out the solution on earth. As he sees it, it doesn't really need to be worked out in heaven. As Sons of Men become aware what Sons of God are capable of doing, can you imagine what happens? …

—————-The REST of the Story, what happened right after the feeding of teh multitude——

John 6:16, “The disciples go alone.”

John 6:17, "Over the sea toward Capernaum." That means they had to be on the other side of the sea which is Bethsaida.

John 6:18. The winds that come suddenly sweeping down from the east and the desert, or from the west and the Mediterranean, often stir the sea up without warning. They're having trouble negotiating their little boat. “And the sea arose by reason of a great wind that blew.”

John 6:19, "Jesus is having no trouble approaching them on the sea." This shows that he wasn't really walking on the surface of the sea at all. As my father once pointed out, if the sea were churned up, walking would be more laborious than being in the boat. Jesus, however, has a method that's revolutionary and less laborious. He must be walking above the sea, not in the peaks and valleys. And if he were, then it's walking on air. But what's the difference? They're both rather difficult to do from the human view of it. This sounds mighty logical to me.

John 6:20. When he gets near, he says, "It is I, · be not afraid."

John 6:21, “They willingly received him into the ship."

They then learn a lesson in transportation. Space and time, as obstacles, can, be overcome. "Immediately the ship, the disciples, everybody is beached. They’re right there at the destination." It's a wooden boat. No one says it ended up in fragments. No one was holding their heads and complaining that they hit their head up against a sonic boom or something.”

In John 6:38 he says, "I came down from heaven." Those words should just stand right out to us. We've run into them before. In John 3:13, he said, "No man hath ascended up to heaven, save he that came down from heaven,”

So, where does Jesus see his nativity? "I came down from heaven, not to do mine own will." That has a sense of humor about it, doesn’t it? He didn’t come from heaven, with all these miracles being ushered into human experience, just to do his own will. He came, his mission, his assignment is to do, “the will of him that sent me.”
“Book of John: A Walk with the Beloved Discipleby B. Cobbey Crisler**

W’s PS#6 Cobbey Crisler on John 8.32 The recipe for freedom!

“John 8:32. Here is the recipe for freedom, “It's the truth itself that makes you free." It is the fact that makes you free. [ALSO: In John 8:44, the devil is defined as a liar and also a murderer from the beginning. If you analyze that again, the devil has one of two purposes when it enters into the thoughts and lives of man. It is either to murder or to kill ourselves or others. That's the motive prompting the thought, critical or otherwise. Remember, judging righteous judgment eliminates most criticisms, and not judging according to appearance. It [the lying “fake news” of teh reality and power of matter] either murders or kills our neighbor or ourselves, OR its purpose is to deceive, one or the other.”]
Book of John, A Walk with the Beloved Disciple, by B. Cobbey Crisler**

**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

American Camp Association

(November - May)
410 Sovereign Court #8
Ballwin, MO 63011
(636) 394-6162

(Memorial Day Weekend - October)
19772 Sugar Dr.
Lebanon, MO 65536
(417) 532-6699

Welcome back, campers! Spaces are still available.

CedarS Camps

to top