|Philadelphia ... behold, I have set before thee an open door, and no man can shut it ... I also will keep thee from the hour of temptation. (REV3:7-8,10:excerpted)|
GENESIS begins with a definition of good: And God saw all that He had made, that it was good: light in full, not glimmers; clean sky expanding to the horizons, not blinding storms; luxuriating vegetation across the land; a plethora of stars in the night sky; multiplying fish in the seas, and fowl in the air; and multitudes of diverse beasts, and mankind, well-fed and replenishing the Earth: fruit-full-ness, multiplication, replenishing, subduing, dominion, abundance. Then the LORD GOD explains the relative sense of good: a natural diversion of river waters obtaining into a hitherto dry place, family, a playground, diversity of garden tree fruits (elevated unsoiled food), a variety of live-stock and wild creatures (feeding on ground-level vegetables) and domesticated pets, learning to tend a garden and scientifically distinguish the relative improvement of abundance by that tending, secure individual and collective [not merely species] continuance in all these (things), perpetuation of goodness and learning, corrections, recovery, etc., a type of immortality; And a sense of lineage, binding man not merely together but to God, and to his Lord, and to his origin.
Cain's seed-line ventured to the east, and Seth's seed-line spread to the west (with much refined dithering about the fertile crescent bordering most of Arabia). And we meet again in the middle of the Pacific Ocean (more so than on the west coast of America, or the east coast of Asia). Begun on one (side), we meet on the Earth's antipodal other (side). Through diaspora of Jew, and conversion to Christian the whole world has become leavened with a higher thought of good, of man's origin and nature. Muslim (Islam), like the famed lotus seed dormant for thousands of years, revitalized in western Arabia, recovering the Jewish traditions of Ishmael, from Adam through Abraham, and sprouting anew the stories of the garden of Eden (as) being somewhere near Mecca in the Hejez mountain range, among the numerous wadis gathering rain water to flow eastward into or through the lower desert plains. [one scholar's theory] Whether Islam's Eden is a reconstruction or a rediscovery, awaits the new scientific world order at the millennium's closure. Events were both small as Jehovah's garden, and big as Noah's flood: but scholarship has run its course and must conclude. Science has established its ground, and must rise with healing in its wings.
Error, evil, did not exist (as entity or ensample) in the original story, but only by a knowledge of implicit distinction between good-and-evil, in the relative sense of good: improvement was good; lack of improvement, untended natural being, was relative good-and-evil; which was learned first in an idyllic garden setting, and then applied to larger but sparser-yielding opportunities. This distinction and process itself was not specifically classified as good, but presumably as wisdom and justice. Seth had it spelled-out to him, for centuries, and to his children; Cain had about a teenager's appreciation, alone. Yet Cain had the advantage of Jehovah's advice directly, before it became common-placed rhetoric. Pure evil, or death, was indistinguishable from displaced, unmanly, or unfruiting Life and pure animality: incomprehensible from and by a relative standard; (thus) requiring the relative good to be accepted first and understood as the outcome of, and consistent with, only the absolute good.
The Holy Bible is full of stories of perceiving and appreciating good, and drawing the distinction between good-and-evil, and recognizing God's hand, and of his Lord. But evil seems ever to chase good: the higher man reaches in his relative apperception of good, the higher evil seems to acclaim - if God were not absolute good, man would be relative to hopelessness: to wit: an evil which besets mankind today is animal societism (based on dialectic materialism: ie, communism) bereft of the hope of God and of his Lord, that is, of generic man: the remaining third destroys itself, as pauper considers pauper. Human Constitutions were helpless and unavailing to meet the general welfare including every evil to reach mankind's extremity, if they were merely human - we read for example, of nudists claiming to be totally in self-control around nudists, except (we note) for nurturing the foresight and initiative to build and use separate baths for men and women (whose toilet differs slightly). Were it not for the intuitions of divine Love, the only recourse against such imposition would be the western playboy who (also) considers in mock unselfishness the hedonistic appeal of women's lingerie.
But even the course of divinity is chastened with evil threats: discouragements demanding attention to the right action and animus of the silent mind-set of the individual man. These insidious, invidious attempts to gain heaven by pitting unwitting sincere seekers for Truth, against each other in battle array for healing the sick (at first facelessly by telephone, but eventually cleverly namelessly; and then collecting a fee from both), is such a grotesque sin that St. John and all the prophets could see only an armageddon in the end-time: marauding masses of human hungering, manipulated, maniacal, striving and starving, city upon city. In prophetic view, Christ was the necessity of mankind on Earth: the standard that shall be lifted-up by the Lord when the enemy shall come-in like a flood: Truth and good more inevitable than error and evil.
But must we lead around? try stray paths? do the evil, that good may come? no!! It was not so in the beginning when evil was no thing (by) itself, save to make it so by casting aside both original good, and the knowledge of the relative distinction of good-and-evil, and so thirdly die, dying by that much: something which cannot be regained directly at present, as to awaken from sleep, but must be gone-around in due scientific course. And Christ has build a higher platform, on diviner claims to human rights, and called it, Christian Science, or, divine Science as it applies to humanity. (MBE) We must know then that Science is divine; and the effort expended in this direction is well rewarded: by who but divinity's self: authority over mankind, to its betterment, not belittlement, by tending nurturing its improvement, not controlling (not, that is by or to natural-good-and-evil alone); and by realizing and recognizing man's unity or individual oneness with God, the divinely creative Principle or Mind that is Love, that is the I AM that I am, originally, and ultimately.
[We must note here in closing that the plausible actual would become speculative if we merely imagine what persons may have done, said, meant ... the importance is in the demonstration of the Christ Science: not to rediscover that which is today abundant, but discern and live it]
FUNDAMENTAL CONTROVERSES: Christian Science Class Instruction * RKPetry
The theory of measurement propounded in this work is not to be cited (as) considering contraband or corpses; Nor are the intellectual appurtenances hereļn to be used for or in the commission of crimes against persons, peoples, properties, or powers (States). May your tabernacle measure true.
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