Curse of Cannan - The New Ensign

The demonic sources of humanism are reflected not only in their denial of God and the
Kabbalistic claim that God took no part in the actual creation of the world, but also in its
philosophical inspiration, which stems solely from Satan and his evil activities. As 1. M.
Haldeman writes, "All of the spirit world is moved with the wisdom of the fallen angel. The
spirits of the dark zone are coming forth in a spiritistic period .... Spiritism is but the agency in
the hands of that great fallen angel who still retains the title as the prince and god of this world
and of long date is determined to fulfill and function it." Thus we see that a great many people,
spiritists, spiritualists, and their like, believe that Satan is in control of this world. From their
actions, the humanists also seem to believe this. Certainly they would not have taken hatred of
life as a principal ingredient of their philosophy if they had not adopted the practice of Satanism.
As we examine the long history of humanism, and trace its manifestations from the ancient world
to the present time, we find singular coefficients which appear in all of its various historical
periods. The first, of course, was the Canaanite world of Baal and Ashtoreth, with its focus on
demonic methods of worship. In its subsequent manifestations, probably due to increasing public
resistance, it took on a protective coloration of "intellectual" costume. Baal became Dr. Faustus.
The smoking altars of the Canaanites were obscured by a growing emphasis on philosophical
discourse. The first of these "schools of humanism" was that of Pythagorus (582-507 B.C.). The
Pythagorean school, which was set up at Crotona, functioned as a "mystery school," that is, a
school in which the "mystery" aspects of philosophy were emphasized to a limited group of
carefully chosen "initiates." The Pythagorean equation was based on the dualism of first
principles-the limited, or source of definitiveness, and the unlimited, or source of divisiveness.
In effect, this was the first school of dialectic, a form of teaching which was to reach its apogee
in the nineteenth century work of Hegel, and his most famous disciple, Karl Marx.
The Pythagorean School also featured many precepts which in later centuries would appear in
the Book of Zohar, the Kabbalah. One of these precepts was numerology, an attempt to
concentrate upon the universe as a mathematical equation, and thus to work out, or to discover,
a magical formula which would give control over it. The pythagoreans featured tetraktys, the
sacred number ten, which was arrived at by adding the first four numbers.
The Pythagorean School at Croton a has an interesting correlation in our own time. During the
1930s, the American headquarters of the Theosophical Society was at Krotona, California.
Whether this town was deliberately named after the Pythagorean town is not known.
The Pythagorean Theorem or metaphysic of numbers greatly influenced Plato. Although he is
known to us primarily as a philosopher, he exercised considerable political influence throughout
his adult life. He was the acknowledged leader of a Mediterranean political faction which was
opposed to the expansion of the Persian Empire. Plato led in the development of an elite which
could bring the Greeks back to political dominance in the Mediterranean. The influence of the
Pythagoreans caused him to develop a program much like that of the Freemasons today, a secret
elite which could exercise its influence from behind the scenes, but always dedicated to its own
hidden program, whose principles were known only to an elite.
Plato supported Dionysus I, ruler of Syracuse, as leader of the Greek coalition forces. Dionysus
became Plato's model for his future philosopher-king. In return, Dionysus' brother-in-law, Dion,
gave money to Plato to establish his school of philosophy, advancing funds to build a group of
buildings which are now known to history as the Grove of Academe. It was in these buildings,
on the outskirts of Athens, that Plato wrote "The Republic" as a guide for humanists of the future,
so that they could achieve total control over their society. Plato then advised Dionysus II in his
sacred war against Delphi. During this war, the Temple of Apollo was captured, including the
vast amounts of gold which had been stored there. Plato later wrote the dialogue "Timaeus" as
an elegy for his mentor, Dion.
Both Plato and Pythagorus believed in the doctrine of transmigration of souls, a favored theory
in mysticism. Plato remains the single most important figure in the development of humanism,
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