Archive for the ‘OTO’ Category

Rama Coomaraswamy and the Great Game

December 8, 2008

Carrie Tomko has written on a topic I’ve been researching for a while but haven’t mentioned so far due to a few research difficulties.

Rama Coomaraswamy, son of alleged Aleister Crowley associate Ananda Coomaraswamy, was at the center of the splintering of the traditional Catholic movement into warring factions at the time when it’s leverage was the strongest. He was quite similar to his friend Malachi Martin in the depth of his deception and subversion, his skill as a masquerader, the damage he caused, and how he was able to pull it off with many of the victims of his swindle regarding him as a saint. He was a true “Kim:” Freemason Rudyard Kipling’s character in his book by the same name. Please read Carrie Tomko’s blog posting and especially the comments section which I’ve added to here:

http://carrietomko.blogspot.com/2008/12/dangers-of-far-right-some-of-you-may.html

Anyone who can help fill in some of the blanks in this story please email me:

mauricepinay@yahoo.com

I’m particularly interested in Rama’s grandfather Muthu Coomaraswamy who was a politician in Columbo Sri Lanka, knighted by Queen Victoria (as were two of Ananda Coomaraswamy’s cousins). Also of interest is Jose Ramon Lopez-Gaston who presided over the strange ordination ritual involving Rama Coomaraswamy and Malachi Martin documented here:

http://www.the-pope.com/validity.html

Also of interest is Rama Coomaraswamy’s 38 yr. affiliation with Yeshiva University where he was an assistant professor of cardiology and psychology. This is not too remarkable given that his mother was of Judaic descent (Luisa Runstein) which would qualify him in the eyes of the yidden as a “Jew” (Malachi Martin also claimed Judaic descent):

Rama P. Coomaraswamy, born in 1929, received his early education in an orthodox Hindu school in India. He then lived in England (where he obtained his Oxford Matriculation) and in the USA (where he graduated in geology from Harvard University). Then he studied medicine, graduating in 1959, and spent eight years in medical training, and then thirty years as a heart surgeon and assistant professor at the Yeshiva University’s Albert Einstein College of Medicine, New York. Because of his own heart ailment, he retired from surgery but retained his position as assistant professor in psychiatry in the same college.

http://www.ias.ac.in/currsci/feb102008/394.pdf

In the audio interview with fellow Sophia Perennis traveller, William Kennedy, linked to below, Rama Coomaraswamy speaks of his association with Malachi Martin. He also randomly offers a tale about Aleister Crowley calling for a Catholic priest on his deathbed(!?!) There are many tales circulating regarding strange phenomenon related to Crowley’s death; that he cursed his doctor for withholding heroin and caused his death, etc., but this is the wildest I’ve heard–Aleister Crowley died repentant in the bosom of the Roman Catholic Church! (and was subsequently cremated). Rama Coomaraswamy has said it! Rama also describes the change of the words of consecration in the new Mass with the curious phrase, “chutzpah.” He has described the change in the same way in other interviews:

http://www.lulu.com/content/180832

Like Malachi Martin, Rama Coomaraswamy was a prankster who preyed on the credulous.

Rama Coomaraswamy and the Great Game

December 8, 2008

Carrie Tomko has written on a topic I’ve been researching for a while but haven’t mentioned so far due to a few research difficulties.

Rama Coomaraswamy, son of alleged Aleister Crowley associate Ananda Coomaraswamy, was at the center of the splintering of the traditional Catholic movement into warring factions at the time when it’s leverage was the strongest. He was quite similar to his friend Malachi Martin in the depth of his deception and subversion, his skill as a masquerader, the damage he caused, and how he was able to pull it off with many of the victims of his swindle regarding him as a saint. He was a true “Kim:” Freemason Rudyard Kipling’s character in his book by the same name. Please read Carrie Tomko’s blog posting and especially the comments section which I’ve added to here:

http://carrietomko.blogspot.com/2008/12/dangers-of-far-right-some-of-you-may.html

Anyone who can help fill in some of the blanks in this story please email me:

mauricepinay@yahoo.com

I’m particularly interested in Rama’s grandfather Muthu Coomaraswamy who was a politician in Columbo Sri Lanka, knighted by Queen Victoria (as were two of Ananda Coomaraswamy’s cousins). Also of interest is Jose Ramon Lopez-Gaston who presided over the strange ordination ritual involving Rama Coomaraswamy and Malachi Martin documented here:

http://www.the-pope.com/validity.html

Also of interest is Rama Coomaraswamy’s 38 yr. affiliation with Yeshiva University where he was an assistant professor of cardiology and psychology. This is not too remarkable given that his mother was of Judaic descent (Luisa Runstein) which would qualify him in the eyes of the yidden as a “Jew” (Malachi Martin also claimed Judaic descent):

Rama P. Coomaraswamy, born in 1929, received his early education in an orthodox Hindu school in India. He then lived in England (where he obtained his Oxford Matriculation) and in the USA (where he graduated in geology from Harvard University). Then he studied medicine, graduating in 1959, and spent eight years in medical training, and then thirty years as a heart surgeon and assistant professor at the Yeshiva University’s Albert Einstein College of Medicine, New York. Because of his own heart ailment, he retired from surgery but retained his position as assistant professor in psychiatry in the same college.

http://www.ias.ac.in/currsci/feb102008/394.pdf

In the audio interview with fellow Sophia Perennis traveller, William Kennedy, linked to below, Rama Coomaraswamy speaks of his association with Malachi Martin. He also randomly offers a tale about Aleister Crowley calling for a Catholic priest on his deathbed(!?!) There are many tales circulating regarding strange phenomenon related to Crowley’s death; that he cursed his doctor for withholding heroin and caused his death, etc., but this is the wildest I’ve heard–Aleister Crowley died repentant in the bosom of the Roman Catholic Church! (and was subsequently cremated). Rama Coomaraswamy has said it! Rama also describes the change of the words of consecration in the new Mass with the curious phrase, “chutzpah.” He has described the change in the same way in other interviews:

http://www.lulu.com/content/180832

Like Malachi Martin, Rama Coomaraswamy was a prankster who preyed on the credulous.

More Pagan Traditions of the Elder Brothers: Birkat ha-Levanah (Blessing of the Moon)

April 1, 2008

It is still customary to rise on the tips of the toes in the direction of the moon while reciting three times “As I dance toward thee, but cannot touch thee, so shall none of my evil-inclined enemies be able to touch me.” This is followed by “Long live David, King of Israel” (also pronounced three times) and by the greeting Shalom aleikhem (“Peace be to you”) which is extended to those standing around who respond Aleikhem shalom (“to you be peace”). [Encyclopaedia Judaica, “Birkat ha-Levanah” (Blessing of the Moon)]

***

There is a theurgic ritual preserved in the Talmud, intended to ensure good fortune, called the Blessing for the New Moon.

Medieval Jewish works of astrology list a variety of human spheres that the moon affects with its waxing and waning. The ideal time for sexual intercourse is the new moon, because it would have a positive influence on a child conceived at that time. The best time to construct an amulet is determined by the phases of the moon; the same is true for performing certain medical procedures. The moon represents Malchut/Shekinah in the sefirotic Godhead [Sof. 4:5; Suk. 29a; Sanh. 42a; Zohar1: 236b]. (The Encyclopedia of Jewish Myth, Magic and Mysticism, “Moon”)

***

R. Aha b. Hanina also said in the name of R. Assi in R. Johanan’s name: Whoever pronounces the benediction over the new moon in its due time welcomes, as it were, the presence of the Shechinah … (Sanhedrin 42a)

***

The Shekhinah, or Malkhut, is the tenth and last in the hierarchy of the [Kabbalistic] Sefirot. In the divine world it represents the feminine principle, while Tiferet (the sixth Sefirah) and Yesod (the ninth) represent the masculine principle. All the elements and characteristics of the other Sefirot are represented within the Shekhinah. Like the moon, she has no light of her own, but receives the divine light from the other Sefirot.(Encyclopaedia Judaica, “Shekhinah”)

Related to the above mentioned Judaic tradition of timing the conception of children with the phases of the moon is the occult tradition of the moonchild or homunculous. Aliester Crowley and Jack Parsons of the Masonic OTO and Jack Parsons’ partner in magic ritual, the founder of Scientology, L. Ron Hubbard were obsessed with the tradition of the homunculous. As we can see, the rabbis of Orthodox Judaism were promoting this occult practice in their “holy” texts long before Aliester Crowley, Jack Parsons and L. Ron Hubbard adapted it.

More Pagan Traditions of the Elder Brothers: Birkat ha-Levanah (Blessing of the Moon)

April 1, 2008

It is still customary to rise on the tips of the toes in the direction of the moon while reciting three times “As I dance toward thee, but cannot touch thee, so shall none of my evil-inclined enemies be able to touch me.” This is followed by “Long live David, King of Israel” (also pronounced three times) and by the greeting Shalom aleikhem (“Peace be to you”) which is extended to those standing around who respond Aleikhem shalom (“to you be peace”). [Encyclopaedia Judaica, “Birkat ha-Levanah” (Blessing of the Moon)]

***

There is a theurgic ritual preserved in the Talmud, intended to ensure good fortune, called the Blessing for the New Moon.

Medieval Jewish works of astrology list a variety of human spheres that the moon affects with its waxing and waning. The ideal time for sexual intercourse is the new moon, because it would have a positive influence on a child conceived at that time. The best time to construct an amulet is determined by the phases of the moon; the same is true for performing certain medical procedures. The moon represents Malchut/Shekinah in the sefirotic Godhead [Sof. 4:5; Suk. 29a; Sanh. 42a; Zohar1: 236b]. (The Encyclopedia of Jewish Myth, Magic and Mysticism, “Moon”)

***

R. Aha b. Hanina also said in the name of R. Assi in R. Johanan’s name: Whoever pronounces the benediction over the new moon in its due time welcomes, as it were, the presence of the Shechinah … (Sanhedrin 42a)

***

The Shekhinah, or Malkhut, is the tenth and last in the hierarchy of the [Kabbalistic] Sefirot. In the divine world it represents the feminine principle, while Tiferet (the sixth Sefirah) and Yesod (the ninth) represent the masculine principle. All the elements and characteristics of the other Sefirot are represented within the Shekhinah. Like the moon, she has no light of her own, but receives the divine light from the other Sefirot.(Encyclopaedia Judaica, “Shekhinah”)

Related to the above mentioned Judaic tradition of timing the conception of children with the phases of the moon is the occult tradition of the moonchild or homunculous. Aliester Crowley and Jack Parsons of the Masonic OTO and Jack Parsons’ partner in magic ritual, the founder of Scientology, L. Ron Hubbard were obsessed with the tradition of the homunculous. As we can see, the rabbis of Orthodox Judaism were promoting this occult practice in their “holy” texts long before Aliester Crowley, Jack Parsons and L. Ron Hubbard adapted it.

Rampolla Protégé, Benedict XV was Friendly to Zionism

February 28, 2008

According to the account given below, Monsignor Pacelli (later Pius XII) facilitated a meeting between the British Zionist, Mark Sykes, and Pope Benedict XV (Giacomo della Chiesa) which led to a following meeting between the Judaic Zionist, Nahum Sokolov and Benedict XV on the topic of the Zionist project. It seems that Benedict XV was friendly to the Zionist idea. This will not come as a surprise to those who are aware that Benedict XV was a protégé of Cardinal Rampolla who is suspected to have been a member of the masonic, Ordo Templi Orientis organization. For background, read Craig Heimbichner’s book, Blood on the Altar:

http://www.amazon.com/Blood-Altar-History-Dangerous-Society/dp/0970378432

Hat tip to Cathcon for the following:

From the Book, Two Studies in Virtue by Christopher Sykes, about the travels and work of his father Mark Sykes:

As soon as he had arrived in Rome, [Zionist, Mark] Sykes sought an interview with a Vatican official who was of the same rank and influence as himself, someone not a cardinal who had the Pope’s ear. He found his man in Monsignor Pacelli, Assistant Under-Secretary for Foreign Aflairs. ‘I spoke to the Monsignor,’ recorded Sykes, ‘of the immense difficulties which surrounded the question of Jerusalem, the Arab Nationalist movement, the Moslem Holy Places, Zionism, and the conflicting interests of the Latins and Greeks, beside the aspirations of the various powers. … Although he did not say as much, the Monsignor, by certain turns of speech, let it be easy to see that the idea of British patronage of the Holy Places was not distasteful to Vatican policy. The French I could see did not strike him as ideal in any way. I also prepared the way for Zionism by explaining what the purpose and ideals of the Zionists were, and suggested that he should see M. Sokolov when the latter came to Rome. Of course one could not expect the Vatican to be enthusiastic about this movement, but he was most interested and expressed a wish to see Sokolov when he should come to Rome.’

Sykes then obtained a brief private audience of the Pope. This was of a formal kind and nothing was said of Zionism. The next day Sykes left for Egypt.

Sokolov arrived in Rome about three weeks later, and on the 10th May, after conferring with Monsignor Pacelli, he was received by Benedict XV. It was as though Herzl’s audience was being annulled. ‘Have I correctly understood Zionism?’ asked the Pope when the opening formalities were over. ‘What a reversal of history! Nineteen centuries ago Rome destroyed Jerusalem, and now, desiring to rebuild it, you take the path to Rome!’

In his reply Sokolov recalled the fate of the Empire and compared it to that of the Jewish nation: one had vanished, the other was reclaiming its land.

‘Yes, yes,’ agreed Benedict with enthusiasm, ‘this was providential. God willed it.’

The Pope then asked Sokolov to explain the Zionist project in detail. Sokolov answered as follows: ‘Our programme is twofold. It aims first to create in Palestine a spiritual and cultural centre for Jewry, and secondly to establish a national home for oppressed Jews. Our desire is to build up in that country a great centre where Jews will be able to develop their culture freely, to educate their children in the spirit of their ideals, and to devote all their energies to making their National Home a model of Jewish civilisation and morality.’

The Pope was deeply impressed. ‘That is a wonderful idea,’ he said. Then he wanted to know whether this plan had been contrived with a view to preventing persecutions. Sokolov answered in the rhetorical terms which came naturally to him. He referred to the right of the Jews ‘to a place in the sun—in our land.’

‘ We look forward,’ he said, ‘to the rebirth of historical Judaism, to the spiritual and material revival of the homeland that personifies our national genius and our Biblical tradition in its purest sense. We claim the right of Freedom which cannot be denied to any people.’

‘But is there enough space,’ asked the Pope, ‘in Palestine, to carry out your plan?’

To this question which was to be asked so often not only then but in the course of the next thirty years, and on which so much depended, Sokolov returned a skilfully evasive reply. ‘There is the possibility of reaching our goal,’ he said, ‘but first we must prepare the ground.’ The conversation turned to the small number of Jewish colonists in Palestine at that time, only twelve thousand; and to the different days ahead when British influence would introduce civilised rule in place of Turkish domination. ‘Great Britain,’ the Pope interjected, ‘is the greatest and most experienced colonising power in the world.’ Then they discussed Zionist intentions regarding the Holy Places, before the Pope returned to the original question, which he posed afresh: ‘Are many Jews likely to settle in Palestine?’

Sokolov again replied with a skilful and grandiloquent evasion. ‘The best – and those who have suffered most,’ he said, and then led the conversation away from that subject to the great agricultural work of the pioneers, and from there to a dis­cussion of the Jews in Eastern Europe.

The last words of Benedict at this audience were spoken in answer to Sokolov’s request for moral support, and were to be long remembered by Zionists. He said: ‘Si, si, io credo che noi saremo buoni vicini’ – ‘Yes, I believe that we shall be good neighbours.’

Shortly after this Sokolov returned to Paris.

http://timescolumns.typepad.com/gledhill/2008/02/pius-xii-assist.html

Rampolla Protégé, Benedict XV was Friendly to Zionism

February 28, 2008

According to the account given below, Monsignor Pacelli (later Pius XII) facilitated a meeting between the British Zionist, Mark Sykes, and Pope Benedict XV (Giacomo della Chiesa) which led to a following meeting between the Judaic Zionist, Nahum Sokolov and Benedict XV on the topic of the Zionist project. It seems that Benedict XV was friendly to the Zionist idea. This will not come as a surprise to those who are aware that Benedict XV was a protégé of Cardinal Rampolla who is suspected to have been a member of the masonic, Ordo Templi Orientis organization. For background, read Craig Heimbichner’s book, Blood on the Altar:

http://www.amazon.com/Blood-Altar-History-Dangerous-Society/dp/0970378432

Hat tip to Cathcon for the following:

From the Book, Two Studies in Virtue by Christopher Sykes, about the travels and work of his father Mark Sykes:

As soon as he had arrived in Rome, [Zionist, Mark] Sykes sought an interview with a Vatican official who was of the same rank and influence as himself, someone not a cardinal who had the Pope’s ear. He found his man in Monsignor Pacelli, Assistant Under-Secretary for Foreign Aflairs. ‘I spoke to the Monsignor,’ recorded Sykes, ‘of the immense difficulties which surrounded the question of Jerusalem, the Arab Nationalist movement, the Moslem Holy Places, Zionism, and the conflicting interests of the Latins and Greeks, beside the aspirations of the various powers. … Although he did not say as much, the Monsignor, by certain turns of speech, let it be easy to see that the idea of British patronage of the Holy Places was not distasteful to Vatican policy. The French I could see did not strike him as ideal in any way. I also prepared the way for Zionism by explaining what the purpose and ideals of the Zionists were, and suggested that he should see M. Sokolov when the latter came to Rome. Of course one could not expect the Vatican to be enthusiastic about this movement, but he was most interested and expressed a wish to see Sokolov when he should come to Rome.’

Sykes then obtained a brief private audience of the Pope. This was of a formal kind and nothing was said of Zionism. The next day Sykes left for Egypt.

Sokolov arrived in Rome about three weeks later, and on the 10th May, after conferring with Monsignor Pacelli, he was received by Benedict XV. It was as though Herzl’s audience was being annulled. ‘Have I correctly understood Zionism?’ asked the Pope when the opening formalities were over. ‘What a reversal of history! Nineteen centuries ago Rome destroyed Jerusalem, and now, desiring to rebuild it, you take the path to Rome!’

In his reply Sokolov recalled the fate of the Empire and compared it to that of the Jewish nation: one had vanished, the other was reclaiming its land.

‘Yes, yes,’ agreed Benedict with enthusiasm, ‘this was providential. God willed it.’

The Pope then asked Sokolov to explain the Zionist project in detail. Sokolov answered as follows: ‘Our programme is twofold. It aims first to create in Palestine a spiritual and cultural centre for Jewry, and secondly to establish a national home for oppressed Jews. Our desire is to build up in that country a great centre where Jews will be able to develop their culture freely, to educate their children in the spirit of their ideals, and to devote all their energies to making their National Home a model of Jewish civilisation and morality.’

The Pope was deeply impressed. ‘That is a wonderful idea,’ he said. Then he wanted to know whether this plan had been contrived with a view to preventing persecutions. Sokolov answered in the rhetorical terms which came naturally to him. He referred to the right of the Jews ‘to a place in the sun—in our land.’

‘ We look forward,’ he said, ‘to the rebirth of historical Judaism, to the spiritual and material revival of the homeland that personifies our national genius and our Biblical tradition in its purest sense. We claim the right of Freedom which cannot be denied to any people.’

‘But is there enough space,’ asked the Pope, ‘in Palestine, to carry out your plan?’

To this question which was to be asked so often not only then but in the course of the next thirty years, and on which so much depended, Sokolov returned a skilfully evasive reply. ‘There is the possibility of reaching our goal,’ he said, ‘but first we must prepare the ground.’ The conversation turned to the small number of Jewish colonists in Palestine at that time, only twelve thousand; and to the different days ahead when British influence would introduce civilised rule in place of Turkish domination. ‘Great Britain,’ the Pope interjected, ‘is the greatest and most experienced colonising power in the world.’ Then they discussed Zionist intentions regarding the Holy Places, before the Pope returned to the original question, which he posed afresh: ‘Are many Jews likely to settle in Palestine?’

Sokolov again replied with a skilful and grandiloquent evasion. ‘The best – and those who have suffered most,’ he said, and then led the conversation away from that subject to the great agricultural work of the pioneers, and from there to a dis­cussion of the Jews in Eastern Europe.

The last words of Benedict at this audience were spoken in answer to Sokolov’s request for moral support, and were to be long remembered by Zionists. He said: ‘Si, si, io credo che noi saremo buoni vicini’ – ‘Yes, I believe that we shall be good neighbours.’

Shortly after this Sokolov returned to Paris.

http://timescolumns.typepad.com/gledhill/2008/02/pius-xii-assist.html