❗ Devout Roman Catholic, O.T.O Member, Liberation Theologian, & Famous Founder of the ‘Modern Gay-Rights Movement’ Harry Hay, Most Serious Mentor was a Jesuit Priest & Said Wearing a Mask is for Homosexual Occultists Practicing Communism
“After approximately ten years in South Africa, Big Harry set his sights on Margaret Neall at the formal dances, lawn tennis, and similar social occasions sponsored by the Martha Washington Club for American women in South Africa. Few stories of their courtship survive, save that Margaret’s parents disapproved; there was a seventeen-year age difference between the couple, and Hay was not Catholic. They may have also worried that despite his already accumulated riches, the demanding life of the ambitious, 42-year-old man would be taxing to whomever he married. In fact, he had just been offered the job of opening new gold mines in the uncolonized district of Tarkwa in the Gold Coast. But Margaret knew her own mind and was herself ambitious. Her military family had been genteel but never affluent, and when the handsome, wealthy man proposed, she accepted. As part of the arrangement, Big Harry converted to Catholicism and agreed that any children would be raised in the Catholic Church.”
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“Harry’s most serious Mentor was a Jesuit Priest who invited him for weekly tutoring sessions on Philosophy and Religion, hoping (unsuccessfully) to persuade young Harry to take the cloth.”
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“When in later years he told this favorite coming-out story, he referred to it ironically as his ‘child molestation speech,’ to make the point of how sharply gay life differs from heterosexual norms. ‘As a child,’ he explained, ‘I molested an adult until I found out what I needed to know.’ He recalled that Matt’s promise of a new world and a future served as a life raft during the isolated period of high school. Far from being an experience of ‘molestation,’ Harry always described it as ‘the most beautiful gift that a fourteen-year-old ever got from his first love!’ The following year, a rapidly maturing Harry broke with the Catholic Church. Like his father, he was not particularly Religious to begin with, but he attended Mass regularly at St. Gregory’s [Roman Catholic Jesuit controlled St. Gregory Nazi-anzen Church Bronson Ave, Los Angeles], at Ninth Street and Norton, to perform his bass solos in the choir. ‘When the soprano was absent, I could use my counter-tenor high head-tones to sing her part. Since the Congregation sat in front of us, nobody noticed that it was me. For the same reason, they didn’t notice when I slipped under the seats with the nice-looking tenor, George, and kissed during mass.’ The Saturday afternoon before Easter [Babylonian child orgy and sacrifice Feast of Ishtar, nowhere found in the Bible, Constantine replaced the Feast of Passover for it] of that year he waited, with many of the other Parishioners of St. Gregory’s, to endure the twice-yearly Confession. ‘Almost everyone in the Congregation was there,’ he recalled, as the Priest, Father Follen, took the Confessions one by one. When it was Harry’s turn, he made his confession, but ‘instead of telling me a penance, Father Follen asked, ‘And now, my son, have you thoroughly searched your soul and confessed to God all the sins you have committed for which you are truly repentant?’ I said yes, I was finished. It did fleetingly cross my mind about George and me, but already I was thinking that this was something that was not a sin, and was not wrong, and was beautiful, and some day I would find the words to tell people. So I said nothing more. ‘Suddenly, there was an abrupt drop in the temperature. I could feel it through the screen. His voice came back very low and very cold, and he gruffly repeated, ‘Have you finished?’ I said, ‘Yes.’ ‘You have not!’ he said. I realized in that instant that Father Follen knew who I was, which he was not supposed to—and that George had talked. ‘Are you going to say you are sorry?’ he asked. I wasn’t sorry, and there was nothing for me to confess. There was a moment of strained silence as he waited, then I heard him putting on his vestments. Before I knew what was happening, he reached into my side of the Confessional, grabbed me by the collar and by the back of the belt, and, in front of all those waiting people, marched me to the front of the Cathedral, kicked open the door with his foot, and pushed me out, shouting, ‘Don’t come back until you are ready to say you’re sorry.’ Harry never did. But when, during the Depression, he visited home from College, he sometimes went to St. Gregory’s, not as a Parishioner, but as a Musician, to play an occasional Mass. ‘From the pulpit, Father Fallon would thank me for the music, and then invite me to the Sacristy, where we would finish off the Sacramental wine. Then the old hypocrite would chase me around the table. But I never let him catch me. I was very wise by then.”
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“Sometimes the kids from the Filth and Famine League would go hear Harry play the organ for the Los Angeles Lodge of the Order of the Eastern Temple, or O.T.O., [Jesuit Priest, see website for citations] Aleister Crowley’s notorious anti-Christian [pro-Catholic] Spiritual Group. Based on the [Jesuit created and controlled, see my website for citations] Order of the Golden Dawn, a Secret-Society concerned with the use of ritual sex in magic, Crowley’s Society was not so secret and was known to have created homosexual sex-magic rituals. The O.T.O. motto, [Jesuit Casuistry] ‘Do What Thou Wilt Shall Be the Whole of the Law,’ inspired the name of its mother Church, the Abbey of Thelema, which in Greek means ‘will.’ The original Abbey was in [Roman Catholic, Jesuit controlled] Sicily, but the Los Angeles chapter also called their meeting place Thelema, although the smallish quarters were in the attic of a four-story house in Hollywood. Regina Kahl, with whom Harry had acted, was high priestess of O.T.O., and she hired Harry to play the organ at Services. In keeping with the times, no one was openly gay, but the Lodge was run by a frail man named Wilfred Smith, who often performed ‘Exorcisms’ on attractive young men. Kahl, whom Harry described as ‘the biggest lez you ever saw,’ and two older women known as the Wolfe sisters were Priestesses. The Wolfe sisters wistfully hinted that sex-magic rituals would be nice if enough people ever joined the Los Angeles Temple—but enough never did. When the services were to start, remembered Harry, ‘a gong sounded and we’d get to the Chapel by ladder. The Congregation sat in pews facing a sarcophagus behind a gauze curtain. Regina, in a flowing robe, slit the veil with a sword and out came Wilfred wearing a snake diadem and a red velvet cape velvet cape made from a theater curtain. ‘I am a man among men,’ he would say. Then, taking Regina, who towered above him, he’d say, ‘Come thou virgin, pure and without spot.’ Many visitors had trouble keeping a straight face. Harry mischievously slipped ‘Barnacle Bill the Sailor’ or ‘Yes, We Have No Bananas!’ slowed to dirge tempo, into the contrapuntal themes he was hired to play. Frequently, he dropped into his [non] former Catholic Church to play a Mass earlier in the day just to balance his Sacrilege.”
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“The simple fact of being in New York made even everyday events take on a more vivid quality. ‘Every Sunday there was a parade somewhere or other,’ Harry recalled, ‘parades for various Saints of the Catholic Church, for local candidates, for the neighborhood Junior High School. If we wanted to have a parade that was important to the Left, we’d have to check with the Junior High first.’ The Hays frequented parades.” …
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“John Lyon Burnside III had already met Harry at Gerald Heard’s house … Burnside’s background was respectable; … winding up as a staff Scientist at [Jesuit created and controlled, see website for citations] Lockheed. … Burnside was at once an attentive listener and as discursive as Harry, the perfect partner for Harry’s ongoing dialogues about gays. Though John arrived a nerve-racking three hours late to their first date, they postponed the chef ’s salad Harry had prepared for another five hours, which they spent in bed. They fell for each other at every level, as they found out how much they had in common. Burnside was also a westerner, from Seattle. Both were [non] lapsed Catholics, were close in age (Burnside was forty-seven; Harry fifty-one) and had weathered long Heterosexual marriages.”
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“Harry got to know every Indian dance, every festival time, and the best route to every Catholic Cathedral and windowless Church of the Penitente Catholics. [Literally creating and performing the Roman Catholic black-magic Eucharist for his homosexual sex-magic rituals—that is to say—Roman Catholicism.] He baked his own recipe of high nutrition bread for the gay waifs who came for showers, dried apple chips when there was a bumper crop, and made wine from currants, pears and plums.”
—Stuart Timmons (Homosexual Idolater Author of Harry Hay); ‘The Trouble with Harry Hay: Founder of the Modern Gay Movement,’ pp. 24-25, 48, 54-55, 97-98, 134, 245-246, 247, (Boston: 1990) [Emphasis Mine]
His Jesuit mentor was beyond a doubt absolutely successful in his mission commanded to him by his Jesuit Superior.
From a May, 1951 interview with Jesuit Spiritual Coadjutor, Harry Hay; wearing a mask is for homosexual occultists practicing Communism (Jesuit created Ecumenical Liberation Theology)—:
“One masque group was known as the ‘Société Mattachine.’ These Societies, lifelong Secret Fraternities of unmarried townsmen who never performed in public unmasked, were dedicated to going out into the countryside and conducting dances and rituals during the [Roman Catholic] Feast of Fools, at the Vernal Equinox. Sometimes these dance rituals, or masques, were peasant protests against oppression—with the maskers, in the people's name, receiving the brunt of a given lord's vicious retaliation. So we took the name Mattachine because we felt that we 1950s Gays were also a masked people, unknown and anonymous, who might become engaged in morale building and helping ourselves and others, through struggle, to move toward total redress and change.” —Henry Hay (May, 1951)
—Jonathan Katz; ‘Gay American History: Lesbians and Gay Men in the U.S.A,’ p. 620-622, (New York: 1978) [Emphasis Mine]
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