The Ceremonial Burning of Sins

The Mosaïek Church’s Sin Crematorium

We have been held too long by the dogmas of the past, and there is today a natural revolt against the idea of individual salvation through the blood sacrifice of Christ. This latter is the outer and more obvious teaching—but it is the inner meaning which really concerns us, and this we can sense only when we ourselves come face to face with that which dwells within.

Alice Bailey: From Bethlehem to Calvary – Chapter Five: The Fourth Initiation – Part 1

Preaching all around the circumference of the truth

Burning of Sin – Admittedly this is a very weird and perhaps wonderful way to get your attention, given that the subtitle of this dissertation is equally and purposely bizarre. Nevertheless, it pithily describes a Lent sermon Johan Geyser of the Mosaic Church in Fairland, Randburg delivered on 8^th March 2020. Graphically his sermon may be depicted like this:

As you may have noticed it illustrates the biblical definition of sin which is to miss the mark. In fact, the word for “sin” in Romans 3: 23-26 is “Hamartanó” and properly means “to miss the mark and so not share in the prize.” The prophet Isaiah articulated the missing of the mark in terms of sheep going astray when he wrote, “All we like sheep have gone astray; we have turned every one to his own way; . . . (Isaiah 53:6). If an individual’s missing of the mark is so woefully and horrendously dangerous, how much more that of a pastor who preaches all around the fringes of the truth and leads hundreds and even thousands astray?

It is not always what false teachers preach that leads their congregants away from the truth and causes them to miss the mark; it is more often what they omit from their sermons that causes them to stumble. There are certain core doctrines in the Bible that cannot be understood correctly without their correlative words or phrases the Holy Spirit purposefully incorporated. 

One of these, and certainly the most important, is in Hebrews 9:22, “And almost all things are by the law purged with blood; and without shedding of blood is no remission.” The word for remission is “aphesis” and means to be forgiven, delivered, liberated from sin. Whosoever dares to omit any mention of the blood of Christ in a sermon on the confession and forgiveness of sins, is making a mockery of the Gospel of God, and  this is precisely what Johan Geyser made himself guilty of in his March 8^th sermon.

From less to more: Less Guilt, More Grace

As part of their more recent Lent series entitled “From Less to More” Johan Geyser delivered a sermon “Less Guilt, More Grace” which is the epitome of a false teacher’s “light-bearing” sermonizing all around the fringes of the truth (2 Corinthians 11: 13-15). It sounds so good and it looks so good that the unsuspected, the unlearned and the unstable are wowed into ecstatic feelings of respect, wonder, and awe (2 Peter 3: 16). Sadly, their unashamed ignorance of the Gospel and their blatant weltering in Roman Catholic and Eastern mysticism is slowly dragging them ever deeper and further into the abyss (Isaiah 2: 6).

There is not a hint in Scripture that less guilt leads to more grace and vice versa. God’s grace unto forgiveness is rooted in Christ’s sacrifice on the cross, and more specifically his shed blood, making his grace equally accessible to all people. No one receives more grace than the next person because they feel less or more guilty for their sins. In fact, it is the abundance of sin that enhances or increases God’s grace and not feelings of less guilt.

Moreover, the law entered, that the offense might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 5: 20-21; 6: 1-4)

Stifling the truth in unrighteousness

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; (Romans 1:18).

Jesus asked his Father to sanctify (hallow) his disciples (followers) through his truth and then immediately defined his truth in terms of his word (John 17: 17; Hebrews 4:12). Sanctification (to be separated unto God and his will) can only occur within the parameters of his truth which is his word. Anything slightly outside the bounds of his truth, or anything that resembles or replaces his truth cannot sanctify. The latter, as Paul explained in Romans 1: 18, is typical of false teachers who restrain the truth in their wickedness. They use and even extol the truth, but their motives are wicked.

Johan Geyser admitted that your motives should be right whenever you do the right things so that your righteousness in doing the right things never turns into unrighteousness. The gist of this is that wrong motives tend to turn right behavior into unrighteousness when your heart houses wrong intentions.

It sounds familiar, doesn’t it? It sounds a lot like Romans 1: 18. As an illustration to demonstrate how the doing of right or wrong can both be dumped into the same mixing bowl of unrighteousness, Johan Geyser turns his listeners’ attention to what Jesus said about wrong motives.  As an introduction, he used an example of two people doing the opposite thing to obtain some results in a newspaper.

A bunch of newspapers were perched on a stand in the lobby of the hotel where people were vacationing. It had a sign next to it – R5.00, but you don’t have any money with you. What will you do? How would you look at what’s happening when one person refrains from taking the newspaper because it’s the right thing to do and the other person takes it without paying for it because it’s just a piece of paper? Johan Geyser continues to say:

“. . . now Jesus upsets our way of looking and handling stuff in the story that we’re looking at today. Jesus says by implication, ‘there is something like being right and being wrong. There is something like good and evil.’ And, and he says, and of course, we believe that the most religions of the world have a lot of things in common, and that the Ten Commandments had a huge influence for centuries on the collective consciousness of the world of what is right and what is wrong and Jesus are (sic) from that lineage. He says there is something that’s right and wrong but let me tell you everybody is wrong, but he diagnosed it in a different way, not physically, not psychologically but spiritually. He said, this is sin, and everybody has sinned.”

That’s exactly right; we all have sinned and come short of the glory of God (Romans 3: 23). But, how do we deal with sin? What should be done for the forgiveness and absolution of sins? Holding to the right doctrine and preaching it from the pulpit of your church is the right thing to do, and yet the doing of something else, contrary to what you preached, amounts to unrighteousness. Johan Geyser made himself guilty of this when he said the following.

Martin Luther, the reformer, said, ‘sin bravely,’ and what he meant wasn’t to encourage people to sin. He said that, at least, if you have the courage to sin, have the courage to admit it; admit what you’ve done. Be responsible and talk to somebody about it, acknowledge it.

That would leave you at a place where grace can find you. . . . He also said, ‘the biggest things are not what you do, it is what you do with what you do, what you’ve done’ – acknowledge it. It has become a moral principle for people to live by. You can do whatever you want to do, as long as you are willing to talk to somebody about it; take responsibility for it, confess it.

Perhaps the biggest thing that happens to us if we can’t go there and have the courage to admit it — it’s not so much the psychological effect on us but a deep personal spiritual effect on us, the thing that it does to our souls and spirits, and Jesus warned us. He said, any sin that you commit will be forgiven except the sin against the holy spirit (Mark 3: 29).

Jesus casts out a demon and according to the theology of the time if you do something like that it’s through God’s power that you do it. God is with you. So, the scribes and the Pharisees say, in this instance, it’s not God it’s the devil. He’s doing it through the power of the devil and Jesus reasons with them and He said, Well, l how can it be? The house would be divided against itself and it would fall.

The devil will not fight the devil; [it] doesn’t make any sense, but they persistently stick (sic) to their blindness; they were jealous about Jesus, his popularity and the following  He gathered, and He said, No it’s not the devil and Jesus gives this warning; He doesn’t condemn them. It’s just a warning that if you persistently deny the truth and not willing to accept reality, you will break with reality, you will exchange the truth for a lie and you will believe the lie, and it’s not that God won’t forgive you, it’s that you will end up at a place where you don’t want forgiveness because you haven’t done anything wrong. Your conscience will be burned, and you will lose the sensitivity in your conscience and it’s a bad place to go.”

Indeed, I agree wholeheartedly. It’s “a bad place to go,” as Johan Geyser said when the wicked refuse to confess and admit their wrongdoings. They eventually end up in a situation where they “stick” to their waywardness and false doctrines, despite any heartfelt appeals, warnings, and pleas to repent, and in so doing lead hundreds, thousands, and even millions astray on a path that ends up in hell (Proverbs 14: 12).

Are there any cues in Johan Geyser’s sermon that suggest a serious deviation from the truth (God’s Word in which Jesus desires us to be hallowed), and that should encourage him and his church members to examine themselves, whether they are in the faith? (2 Corinthians 13: 5).

Strange fire

And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire
before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD. (Leviticus 10: 1-2).

“Oh, that’s in the Old Testament and cannot be applied to our modern-day contemplative styles and practices of worship,” is probably what the Mosaïek fraternity may say. However, it’s not an Old versus the New Testament issue. The glue that holds both the Old and the New together and makes them equally valid in the assessment between right and wrong are the words, “which he commanded them not.”

What is God’s command in the New Testament regarding the confession of sins? Let us go there now.

“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:1-2).

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of
faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19-22).”

Although Johan Geyser never once mentioned the blood of Christ in his sermon, which is a travesty in the light of Christ’s blood alone giving us the boldness to enter the holiest in heaven, he seems to have been obliged to acknowledge that his upbringing in a conservative church environment taught him to believe there was only one way of confession. There is, he acknowledged, however, another way which was confirmed to him by James 5: 16. It is precisely here, at this moment in his sermon, that his entire congregation should have stood up and left the church. Pastors who teach other ways than the one way God has decreed in his Word should be ignored. That is the right thing to do if you want to save your soul.

What we need to notice from his take on James 5: 16 is that it is a thoroughly Roman Catholic viewpoint, inspiring him to adopt the Roman Catholic liturgy or practice of confession which involves confession to a priest.  Here’s what he said about the other way to confess your sins.

How do you do it? Well with your mouth. You confess with your mouth. John wrote and he said. if we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.

There are some ways that you can confess; there’s another way. I was brought up in a tradition where it was a custom and the first time I got to do with it, it was [like] no way; we’re not from that denomination, but I was confronted with a word.

Listen here to what James says, ‘Therefore confess your sins to each other and pray for each other so you may be healed.’ Again, there’s this connection between healing and confessing. You’ll be healed [of] a lot of the ailments, a lot of the sicknesses that you sit with because of your guilt. It’s because of the fear, because of a lot of stuff that’s inside of you that you’ve got to confess and bring out.

I did it and it’s become part of a way of life and practice from time to time to go to somebody to confess. Something happened to me, and that is the witness of a lot of other people that did not happen in private confession.

And perhaps, if you can’t find resolution, forgiveness, by doing it by yourself, you might do it with, in front of, and with somebody else. No! not anybody, [but] in the context of James 5 — elders, elders —, people that know how to listen to confession. it might bring that deliverance and that experience of being forgiven.

Several things Johan Geyser said need to be addressed to show how off-beat they are in the light of God’s Word.

1. He assured his listeners that God will forgive and cleanse them of their sins when they confess them in private to Him. This was the customary exclusionary way that tended to look down upon other denominations and their way of confessing their sins. It works for some but for those who do not feel pardoned, there is James 5: 16 ordained elders in the church who are too eager and happy to fulfill the intermediary office of Christ Jesus on their behalf and to provide them the experience (feeling) of forgiveness which Christ failed to give them in their private sessions of confession with Him.
2. Nonetheless, there is another way open to those who fail to feel and experience forgiveness in their private sessions of confession to God. For them, there is the James 5: 16 way where they confess their sins in the presence of others so that they may be healed of their guilt and ailments (maladies). In this case, the person or persons must confess their sins to an elder or the elders of the church who have the necessary expertise and know-how to listen to your confession. Jesus, Himself is not so efficient when you approach Him privately in your room.
3.  The James 5: 16 type of confession makes things happen and lets you feel as light as a feather when the burdens of sin and sickness are lifted.

Brother Peter warns of the dangers involved in taking advantage of the distortion and misinterpretation of Scripture. It leads to destruction (2 Peter 3: 16). How is the advantage taken? It is taken when you utilize the truth and then misinterpret and twist it to replace another truth like the one you are misinterpreting, with the intent to draw others after you (Acts 20: 30). James 5: 16 is a classic example.

It is evident that the drawing card in James is physical healing. Who wants to be sick, anyway? So, why not follow Johan Geyser’s advice and confess your sins to a group of holier-than-thou elders who have mastered the art of how to listen to confession? Moreover, if guilt feelings are the virus that causes illness, why not invite Mosaïek’s elders to your home and blather out all your sins into their well-trained ears about how to listen to confession?

Do they have any documented medical proof that some of their members have been healed in this way? What about the coronavirus that’s been ravishing the world since its discovery on November 17^th, 2019 in China? No, no, according to Johan Geyser, a lot of your ailments (accept Covid-19, brain tumors, blindness, deafness, the common cold, flu, etc., etc.) will be healed when you confess your sins in the holy hearing of Johan and Theo Geyser, Trevor Hudson, Jacques Bornman, Melissa van Biljon and Stephan Joubert (the elders).

The simple facts are that James 5: 16 does not in the very slightest refer to physical diseases. Walfoord and Zuck wrote:

The heart of the problem lies in just what James meant when he referred to the “sick.” Actually, there is no reason to consider “sick” as referring exclusively to physical illness. The word asthenei literally means “to be weak.” Though it is used in the Gospels for physical maladies, it is generally used in Acts and the epistles to a weak faith or a weak conscience (cf. Acts 20: 35; Romans 6: 19; 14: 1; 1 Corinthians 8: 9-12). That it should be considered “weak” in this verse is clear in that another Greek word (kammonta) in James 5: 15, translated sick person, literally means to be weary.” The only other use in the New Testament (Hebrews 12: 3) of the word clearly emphasizes this same meaning.

James was not referring to the bedfast and diseased, or the ill. Instead he wrote to those who had grown weary, who had become weak both morally and spiritually in the midst of suffering. These are the ones who should call for the help of the elders of the church. The early church leaders were instructed (1 Thessalonians 5: 14) to “encourage the timid” and “help the weak.” (asthenōn).^[1]

James 5:16 simply encourages those who had sinned against a brother or sister to confess their faults to that particular brother or sister and not to blabber everything out in the presence of a bunch of elders who presumably know how to listen to confession, allegedly for physical healing. That’s a load of hogwash.

The random confession of sins before an audience of elders tends to heap up more guilt in a person. Questions like, “I have told them everything I have done. What will they think and say about me? Will they tell others? Will they tell my wife or husband? Will they keep their promise not to divulge my sins to anyone else?” will probably haunt them until their dying day. The prophet Jeremiah said, “The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9). If a group of holier-than-thou elders doesn’t even know their own hearts, how on earth can they know how to listen to the confession of sins?

This is a far cry from Johan Geyser’s therapy to get rid of your guilt-ridden conscience inflicted upon you by your sins and transgressions, through the confession of your sins in the sanctified hearing of your elders for physical healing. Geyser’s view of James 5: 16 is nothing more than a carbon copy of the Roman Catholic sacramental confession of sin to a priest which, by the way, augments Mosaïek Church’s determined objectives to lead her members wholly into the fold of the Roman Catholic Church, and, by the way, in the very same way Kenneth Copeland and his WOF church has already done with their false healing ceremonies, et al. You only need to look at Mosaïek’s stage props to realize how far they have advanced on their journey to Mother Rome. (Read this article, if you will).

The scourge of men’s traditions

One of the more intimidating ways to hold the truth in unrighteousness is the notion that tradition is a correspondingly important component of truth. Before we delve a little deeper into the scope of tradition, we first need to take a quick peek at what Jesus Christ thought of tradition.

Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. (Mark 7:7-9)

In summary, He said:

1. They teach the precepts of men professing that they are doctrines of God, thus giving their traditions equal weight with God’s Word. In other words, they deceive men into believing that their traditions, albeit symbols or metaphors of spiritual expressions, are pleasing to God and, therefore, beneficial to the participants. Hence Johan Geyser’s claim that the confession of sins in the presence of an elder or elders makes you feel as light as a feather when the burden is supposedly removed.
2. God says that this kind of worship is vain, useless, meaningless, and mere pretense.

Notwithstanding Christ’s outright rejection of men’s traditions, the Roman Catholic Church, of which the Mosaïek Church is manifestly a follower, believes that,

The Church to which is confided the transmission and the rendering of the Revelation does not draw solely from the Holy Scriptures her certainty on all points of Revelation [but also from Tradition and the magisterium]. . . . (emphasis added).

Dave Hunt exposes RCC traditions as a fraud in his book “A Woman Rides the Beast,”

Devout Catholics would be shocked to learn that much of the “apostolic tradition” they have been told supports Roman Catholicism (and is to be regarded upon the same level as Scripture) was actually a deliberately manufactured fraud. The doctrines built upon these forgeries became so interwoven into Catholicism that even after the hoax was exposed the popes were reluctant to make the necessary corrections. Pope after infallible pope endorsed the counterfeit. To make a clean break from centuries of accumulated lies would tear apart the very fabric of Roman Catholicism. (Emphasis added).

Burning sin confessions

Lo and behold, Johan Geyser, in his demonically inspired and unrestrained urge to lead his church members ever deeper, nearer, and further into destruction, had the chutzpah to reintroduce an RCC practice that has subsequently fallen into disuse in Roman Catholic circles in South Africa and abroad, known as “burning confessions.”  The Southern Africa’s Catholic Weekly “The Southern Cross” reported on May 12^th, 2017,

Setting fire to bits of paper on which sins have been written is a gimmick contributing nothing to the solemnity of the liturgical celebration.

Toward the end of his sermon, Johan Geyser said the following.

That’s where you need to go with it [your sins] and you don’t confess all the time – it’s this setting, there’s a time, there’s a way, there’s a place to do it, and to exercise this spiritual discipline that would be powerful in your life. So, you’re invited this week, we’ve got a special place and space, our Klipkerk.

As you get into the Klipkerk, left- and right-hand side would be a table with cards where you can write down something that you want to confess and you can take it to the front of the Klipkerk. There is a bowl and you can put it into the bowl. Don’t fold it. It’s more symbolic; keep it open for others to see. Don’t write your name; just keep and put it in there. On Thursday 12 o’clock we’re gonna have a ceremony; we’re gonna burn all those confessions as a symbol of it’s over, it doesn’t exist anymore it’s gone now. And so, that’s opportunities for private confession.

We also have [an] opportunity for personal confession if you want to confess in front of somebody else and you can let us know. Register on the web or in the foyer. You can just leave your name. We will contact you and make an appointment so you can come for a session where you can come face to face with someone.

I have already drawn your attention to the fact that Johan Geyser never once mentioned the blood of Christ in his sermon on the confession of sin, NEVER EVEN ONCE! True Christians rejoice in the power of Christ’s blood and have a song they sing to remind them of the wonder-working power of the Lamb.

Would you be free from the burden of sin?
There’s power in the blood, power in the blood.
Would you o’er evil a victory win?
There’s wonderful power in the blood.

There is power, power, wonder-working power
In the blood of the Lamb.
There is power, power, wonder-working power
In the precious blood of the Lamb.

“No way,” says Johan Geyser “and to exercise this spiritual discipline [the burning of your sins on a little piece of paper or a card] THAT would be powerful in your life.”

Instead he and the members of his church sing.

Would you be free from the burden of sin?
There’s power in the burning of your sins in a space provided in Mosaïeks’ Klipkerk.
Would you o’er evil a victory win?
There’s wonderful power in the burning of your sins in a space provided in Mosaïeks’ Klipkerk.

There is power, power, wonder-working power
In the burning of your sins in a space provided in Mosaïeks’ Klipkerk.

There is power, power, wonder-working power
In the precious burning of your sins in a space provided in Mosaïeks’ Klipkerk.

He maintains that “it’s a symbol.” A symbol of what? Symbols only have meaning when they represent a spiritual reality. On their own, symbols are meaningless. Yet this, the symbol itself, Johan Geyser asserts, gives you the assurance that “it’s over, it [your sin] doesn’t exist anymore; it’s gone now.” Imagine asking someone, “How did you receive forgiveness for your sins?” and they answer you, “Oh, it happened in a wonderful burning confession ceremony in Mosaïek’s Klipkerk when we wrote our sins on a piece of paper and burned them all in a bowl Johan Geyser provided.”

What about the sins you are not even aware of, and haven’t committed yet? Why not rather immediately call upon the “real” (reality) than a symbol of reality when the reality is really what sets you free? What is the reality? Here’s the reality.

“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:1-2).

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of
faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19-22).”

But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:24-25).

The burning of guilt feelings and sin is not a Christian practice

Many, if not most, modern-day churchgoers think that when their pastors frequently mention the name “Jesus,” venerate the Holy Spirit, and display crosses, Mother and Child copies of paintings, icons, and light candles in their churches that they are in the Christian church, not to speak of practices like speaking in tongues, prophesying, getting revelations, falling down in the spirit, speaking things into existence, baptizing people in droves and worshiping God with thunderous music.

Surprisingly and shockingly, a closer look often reveals a grinning, slimy, slithering snake behind it all, whilst the masses watch and listen in awe to the lies and deception that their so-called pastors hand out to them (2 Corinthians 11: 13-14).

Burning ceremonies are common among witches, psychics, metaphysical/spiritual guides, and Wicca. One woman writes on her website,

I’ve embraced my inner Witch/Wise Woman/Healer through in-depth and ongoing training in Peru, Mexico, and the United States.

She also presents her readers with a step-by-step guide on “How to do a Burning Ritual” with their “witchy transformational coach for empaths and introverts.” Most burning ceremonies follow the same steps and even use the same jargon, as we shall see.

In her book “Esoteric Astrology” Alice Bailey wrote,

“Space is an entity and the entire ‘vault’ of heaven (as it has poetically been called) is the phenomenal appearance of that entity.”^[3]

“The Ancient wisdom teaches that ‘Space is an Entity.”^[4]

HP Blavatsky asserts,

What is that which was, is and will be, whether there is a Universe or not; whether there be gods or not? asks the esoteric Senzar Catechism, and the answer made is —SPACE.”^[5]

Djwhal Khul, Alice Bailey’s spirit guide, inspired her to say,

Theosophists gave to the space a reality. In their interpretation, it is something concrete, real, and not ”empty”. In their understanding the space is not “nothing”, it is – “something”.

Finally, we should mention one more look at the space – the religious. The uniqueness of this view lies m its imaginary abstraction from what it really dedicated.

The theosophical literature leads us to this point of view on the space.

Actually, the Theosophical course is just intended to unify and reconcile all existing religions in the world.

Therefore, we can assume that the theosophical literature paves the way for the reader, on the one hand, in the world of religion, and on the other – in the realm of science.

Theosophy seeks to give a scientific explanation of religious beliefs, as well as to resolve the problems and dispute the questions of science with the help of esoteric concepts and information.

If you start to study religious treatises, it turns out that mystically minded researchers of mysteries of Being and seekers of meaning in life always spoke about the Space. Of course, they were well aware of what they spoke, but preferred not to call directly that about they wrote by the Space, and gave for it all sorts of names. The Space – this is the Matter, the first aspect of God. And we have already spent a lot of time trying to tell the tale of this Unknown Something.

However, we repeat and give the most famous of these names – Creator, God, Absolute, the Almighty, the World Mind, Allah, the One, “One of Whom About Naught May Be Said”. One Reality, Infinite Principle, the Lord of the World, the Universe, Space, Brahman, Nothing, Eternity, Divine Unity, the Absolute Consciousness, the United Self-existing reality, the One Being, Alpha and Omega, Svahhavat, Global Essence, the Divine Being, the Absolute Principle. Parabrahman, Reality not having a second. Comprehensive Space, Infinite One Being, Absolutely Everything, the Absolute Container of all things, the One Life, “In him we live and move and have our being”, Rootless Root. Infinite and Eternal Cause, the Unconscious and the Unknowable, Mulaprakriti (Mula – the root, Prakriti – the Matter) “All in All”, Pradhana, the One Eternal Element, All-ness, Causeless Cause, “Eternal Breath are unaware of itself,’ Apeiron, Arche.

This list we could go on and on. Minding of the need to unite the scientific outlook with the religious, we also will attribute to this list such scientific concept as a vacuum.

The striving of Initiates poets and writers ahead of time do not disclose to immature people all Secrets of Being and Not-Being – that’s the reason for the presence in their literature the mystical cover, with which they hid from the uninitiated the very foundation of our existence^.[6]

The last sentence is extremely important for it reveals why Johan Geyser did not disclose to his congregants the real meaning of the “space” in their Klipkerk. He could not say to them “it is an altar with a bowl in which you can burn your sins.” That would probably have raised a red flag in the minds of some, though that seems to be highly unlikely because most people love to listen to false teachers and their false teachings (2 Timothy 4: 3-4). It fascinates them (Proverbs 14:12).

Step 2: Intention Setting and Grounding

The second step, according to the Witchy Transformational Coach for Empaths & Introverts, “is the most important component of the ritual. You must be grounded.” To ground yourself, sit or firmly plant your feet on the ground. Take a few deep breaths, envisioning pulling life energy up from the ground with every inhale and shooting roots through the soles of your feet and sacrum with every exhale.”

The terms “intention,” “grounding,” “deep breathing,” and “awareness” are words Johan Geyser and his Mosaïek compatriots often use because they are indispensable ingredients of their lifelong journey from here to eternity. Cynthia Bourgeault, modern-day mystic, Episcopal priest, writer, internationally known retreat leader, and one of Johan Geyser’s favorite spiritual mentors, wrote on February 15th, 2017 on Center for Action and Contemplation.

“Centering Prayer is not done with attention but with intention,” Thomas Keating repeatedly reminds us. Unlike other methods of meditation, Centering Prayer does not furnish an object for your attention [like a candle, an icon, a copy of a painting of the Mother and Child, pictures of stained glass windows]—whether it be repeating a mantra, following your breath, or watching your thoughts as they arise. Rather, you simply withdraw your attention from anything that brings it to a focal point and return again and again to your underlying intention—what The Cloud of Unknowing calls your “naked intent direct to God.” (Bold parenthesis and emphasis added).

“The sacred word in Centering Prayer serves as a placeholder for your intention. It’s the spiritual equivalent of a little piece of red string tied around your finger to remind yourself of your willingness to “do the deal.” Unlike a mantra, you don’t repeat it constantly; you only use it when you realize you’ve gotten tangled up in a thought. Then it helps gently and quickly to clear the mental debris and return you to that bare, open awareness.”

The” intention” part of the ceremony relates to the release or the letting go of the sins you had written on a piece of paper or card and the belief that the burning has erased those sins for all eternity. This is the “less guilt” part of the ceremony.

Step 3: Invocation

“On the same piece of paper (or a different one, no wrong way to do this), I list everything I want to invoke. This is usually titled “Things I Invoke” or “I Invoke” These are feelings and circumstances I welcome and want more of.”

In so-called Christian terms, as Johan Geyser probably may argue, this is the “more grace” part of the ceremony.

Step 4: Burning and release of sin

The last step involves the burning of the piece of paper or card on which you have written your sins in the bowl or cauldron.

As you may have noticed, much of what Johan Geyser said about the ritual burning of sins in a “space” set aside for that purpose is none other than paganized Christianity to its very core. In fact, the burning of sins on a piece of paper is –

1. A denial of the efficacy of the blood of Jesus Christ for the remission of sins.
2. A denial of the cross is the power of God unto the salvation of everyone who believes (1 Corinthians 1:18).
3. A denial of Christ’s blood is the appeasement of God’s righteous wrath on sinners (Psalm 7:11).
4. A denial of the Gospel of God.

And lastly, for those who would like to sit through a visual experience of Johan Geyser’s great sermon on the forgiveness of sins minus the blood of Christ, here it is:

Addendum

Johan Geyser’s deliberate omission of the blood of Christ in his sermon may be attributed to the fact that he, like Alice Bailey, was influenced by the demon, Djwhal Khul. (1 Timothy 4:1). Alice Bailey wrote:

The world has outlived the thought of a wrathful God who demands a blood sacrifice. Intelligent people today must agree that “… modern thought does not clash with primitive Christian ideas; but in regard to the propitiation for these evil inclinations, the case is different. We can no longer accept the appalling theological doctrine that for some mystic reason a propitiatory sacrifice was necessary.

It outrages either our conception of God as almighty or else our conception of Him as all-loving. “Humanity will accept the thought of a God who so loved the world that He sent His Son to give us the final expression of the cosmic sacrifice and to say to us, as He did [188] upon the Cross: “It is finished.” We can now “enter into the joy of the Lord.”

Men are learning to love, and they will, and do, repudiate a theology which makes of God a force of hardness and cruelty in the world, unparalleled by men. A new world order came into being when Christ came to earth, and from that time on we have moved steadily forward towards a new age wherein men inevitably will live as brothers because Christ died, and the true nature of the kingdom of God will find expression on earth.

Of this, past ^[176] progress is the guarantee. The immediacy of this happening is already faintly understood by those who, as Christ has said, have the eyes to see and the ears to hear. Inevitably we are moving forward towards greatness, and Christ emphasized this in His life and work. We have not yet achieved this greatness, but the signs of it can be seen.

Already there are indications of the coming of this new era, and the dim outlines of a new and more nearly ideal social structure, based on perfected humanity, are discernible. It is this perfection which is of importance. One of the first things that it seems essential to recognize is the fact, the definite fact, that Christ’s Crucifixion must be lifted out of the realm of its purely individual application, into the realm of the universal and the whole.

It may perhaps cause some consternation when we emphasize the necessity of realizing that the death of the historical Christ upon the Cross was not primarily concerned with each individual man who claims to profit by it. It was a great cosmic event. Its implications and its results concern the masses of humanity and do not concern specifically the individual. We are so apt to take to ourselves, as a personal affair, the many implications of Christ’s sacrifice. The selfishness of the spiritual aspirant is often very real.

It is surely evident, if one approaches the subject intelligently, that Christ did not die in order that you and I might go to heaven. He died as the result of the very nature of the service which He rendered, of the note which He struck, and because He inaugurated a new age and told men how to live as sons of God.

We have been held too long by the dogmas of the past, and there is today a natural revolt against the idea of individual salvation through the blood sacrifice of Christ. This latter is the outer and more obvious teaching—but it is the inner meaning which really concerns us, and this we can sense only when we ourselves come face to face with that which dwells within^.[7]

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^[1] Walfoord & Zuck, The Bible Knowledge Commentary, New Testament Edition, p834

^[2] “The Teaching of Djwhal Khul – The Main Occult Laws and Concepts” By Tatiana Danina, Djwhal Khul

^[3] Alice Bailey, “Esoteric Astrology,” p.18

^[4] Ibid, p. 19

^[5] “The Occult Catechism” taken from “The Secret Doctrine” by H.P Blavatsky.

^[6]  “The Teaching of Djwhal Khul – The Main Occult Laws and Concepts” By Tatiana Danina, Djwhal Khul

^[7] Alice Bailey: From Bethlehem to Calvary – Chapter Five: The Fourth Initiation – Part 1