These nasty cornholios have burned her alive many, many times, often after days of gang r*pe. Rats bastards recently stated they “have to put up with the Mary’s for a while”.
I say, “no you don’t, for the Mary’s are finally being gifted opportunity to let you brutilizer redrumming r*pists go. I have no mercy to offer.
https://www.instagram.com/reel/DSQeew-gfHs/?igsh=MTJvY2MwZ3Z3dXRm
The policy has been rewritten. Apparently, the land, the wealth, can no longer be sold or given away. When the one who had received is finished or gone, God takes it back then redistributes it to the proper one who has earned it.
His family name is Mileikowsky; they’re from Poland. They changed their name so you don’t realise they’re settlers
https://www.facebook.com/share/v/15Yv5qsiBAH/?mibextid=wwXIfr
The misogynist masculine is only the aggressive part of the Divine Feminine.
The vampiric masculine “mad scientists” separated themselves out. It is THEY who came from WOMBman (not she from he). Now, they need to get back into the Mother, because SHE IS the antidote for their failed scientific experiments to become greater than the WOMBman, who grows bones inside her own body and brings them forth in Life.
These mutations cannot hold temperance energy without “consuming” the Mother essence. They NEED these sacrifices in order to hold themselves in check. They hypersexxualize everything because they harvest the energy of their victims to hold themselves in temperance. They must harvest the “antidote” from those who are original, organic, beings who were not modified, who are Source connected, who have gifts from those connections, so they can pretend they belong to them, infiltrate those regions, those realms.
It appears that only those who took on the genetics of animals have been affected adversely. Who knows what they’ve been injecting into people. Atrazine, which changes the gender in frogs, is in humanities water supply. Hyper sexxualized, hyper driven by pain or suffering energy, they went dark, thinking they could simply consume all that is life, that carries light.
Whack jobs calling themselves scientists and leaders.
It’s a mad, mad world.
May the Most High Divine come quickly.
Destruction by Fire: Revelation 22 and other passages suggest the current earth will be destroyed by fire at Christ’s return, fulfilling prophecy.
The Antichrist’s rise, described as being “allowed to wage war” (Revelation 13:7), suggests a period where evil appears victorious, a “sacrifice” of God’s people seemingly “lost” before divine triumph.
Eden Restored
22 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. 3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. 4 They will see his face, and his name will be on their foreheads. 5 There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.
I heard the curator a few days ago say, “The trumpets are blowing”.
Trumpet Judgments:
First Trumpet (Rev 8:7): Hail, fire mixed with blood, hurled to Earth, burning a third of the land, trees, and all green grass.
Fourth Trumpet (Rev 16:8-9): The sun scorches people with intense fire, but they curse God instead of repenting.
Locusts (Rev 9:17-18): A great army of horse-like creatures breathes out fire, smoke, and sulfur, killing a third of humanity.
Final Judgment (Rev 20:10, 14): The devil, beast, and false prophet are thrown into the “lake of fire,” which is described as the “second death”.
New Jerusalem (Rev 21:22-27): While a city of gold, the surrounding area is fire for those whose names aren’t in the Lamb’s Book of Life, contrasting with the pure city.
Interpretations of the fire:
Literal vs. Symbolic: Many scholars see Revelation as symbolic, with fire representing divine judgment, purification, or intense tribulation rather than just physical flames.
Fire Judgments in Revelation: The Book of Revelation describes a series of future judgments where fire plays a significant role. Partial Burning (Revelation 8:7): During the first trumpet judgment, hail and fire mixed with blood are hurled down, resulting in a third of the trees and all green grass being burned up. This is a partial judgment meant to prompt repentance. The Lake of Fire: This is a symbolic place of eternal punishment for the devil, the beast, the false prophet, death, Hades, and ungodly people. It is described as the "second death". The Final Purging Fire (2 Peter 3:10): Other parts of the Bible, such as 2 Peter 3:10, state that the present heavens and earth are "reserved for fire" until the day of judgment, when ungodly people will be destroyed and the world cleansed. The New Earth: After the judgment by fire, God will create a "new heaven and a new earth," where righteousness dwells and all corruption is removed.
Thirty-one-year-old Eleanor Hartwell dies at Connecticut psychiatric hospital on June 12, 1930, from hyperthermia after being locked in fever cabinet heated to 106 degrees for three hours as treatment for “melancholia” that psychiatrist Dr. Wagner believed required inducing artificial fever to “shock brain into normal function.” Eleanor was institutionalized eight months ago after postpartum depression following stillbirth—grieving, unable to function, husband committed her for psychiatric treatment. Wagner diagnosed melancholia requiring aggressive intervention, prescribed fever cabinet therapy—new experimental treatment using heated box to induce high fever, theory being extreme temperature would reset brain chemistry.
Eleanor is stripped naked, locked in wooden cabinet with only head exposed, cabinet interior heated to 106 degrees by steam pipes, body temperature rises to dangerous levels while Wagner monitors believing fever will cure depression. Eleanor begs for release after thirty minutes—cabinet is unbearable, she’s burning, can’t breathe hot air. Wagner refuses—protocol requires three hours at target temperature, early termination compromises treatment, Eleanor’s discomfort is necessary for therapeutic benefit.
Eleanor spends three hours experiencing life-threatening hyperthermia while Wagner documents her responses, records vital signs, watches her die from heat exposure he’s inducing for psychiatric treatment.
This tintype from 1930 shows Eleanor two hours into treatment, age thirty-one, locked in fever cabinet with face showing extreme distress. Only her head is visible protruding from wooden box—face is bright red, dripping sweat, eyes unfocused from heat exposure. Thermometer shows cabinet interior at 106 degrees, Eleanor’s body temperature is 105.8 degrees—approaching fatal hyperthermia. Dr. Wagner stands beside cabinet taking notes—recording Eleanor’s responses, documenting treatment progress, observing patient’s deterioration as experimental data. Behind him, other psychiatrists observe—learning fever cabinet technique, discussing Eleanor’s symptoms, considering adopting treatment for their own institutions. Eleanor has been in cabinet for two hours, has one hour remaining, is experiencing dangerous hyperthermia Wagner believes will cure her melancholia. Cabinet is locked, Eleanor can’t escape, must endure full three hours regardless of physical damage. Wagner calculates she can survive temperature for treatment duration, considers her suffering necessary cost of psychiatric cure. Eleanor is dying from induced fever Wagner calls medicine, experiencing heat torture psychiatrist calls healing.
Eleanor dies at 3:47 PM—body temperature reaches 107.2 degrees, organs fail from hyperthermia, dies while still locked in fever cabinet Wagner heated to cure her depression. Wagner documents death as “treatment complication,” notes fever induced successfully but patient couldn’t tolerate therapeutic temperature, recommends reducing duration for future treatments. Hospital reports Eleanor died from complications of melancholia, doesn’t mention she was killed by experimental fever treatment, tells husband psychiatric condition proved fatal despite aggressive intervention.
Eleanor’s body shows heat damage—internal organs cooked from hyperthermia, brain damage from elevated temperature, evidence she died from being heated to 106 degrees for three hours.
Wagner faces no consequences—fever cabinet therapy was experimental but accepted psychiatric treatment, Eleanor’s death was treatment risk not malpractice, psychiatric innovation requires accepting patient casualties. Wagner continues using fever cabinet on other patients, reduces treatment to two hours, continues believing induced hyperthermia cures mental illness, kills additional patients before fever therapy is eventually abandoned in 1940s.
Eleanor’s husband discovered truth in 1965 through hospital records—found photographs, treatment notes, evidence Eleanor was heated to death treating postpartum depression. Testimony from nurse who witnessed treatment: “Eleanor Hartwell died from fever cabinet treatment at Connecticut hospital in 1930. She was 31, had postpartum depression after stillbirth. Dr. Wagner said melancholia required fever therapy. Locked Eleanor in wooden cabinet, heated interior to 106 degrees. Kept her there 3 hours. Eleanor begged for release after 30 minutes. Wagner refused, said full treatment was necessary. I watched her dying from heat. Body temperature reached 107.2 degrees.
Organs failed. She died locked in cabinet. Wagner called it treatment complication. Hospital told husband psychiatric condition proved fatal.
Eleanor died from being heated to 106 degrees treating depression that didn’t require killing her with hyperthermia. That photograph shows Eleanor locked in fever cabinet. Shows Dr. Wagner monitoring. Shows patient dying from psychiatric treatment. That’s how asylums treated depression in 1930. Heated patients until organs failed.”
Translation of the text written at the Entrance to the Temple of the Egyptian Goddess Sekhmet, Karnak Temple
I only ask you to enter my house with respect. To serve you I do not need your devotion, but your sincerity. Neither your beliefs, but your thirst for knowledge. Enter with your vices, your fears and your hatreds from the greatest to the smaller ones, I can help you dissolve them.
You can look at me and love me as a female, as a mother, as a daughter, as a sister, as a friend, but never look at me as an authority above yourself. If the devotion you have for any god, It is greater than the one you have for the God that is within you, you offend them both and you offend the one👌
She’s got a whole Universe of Kings and Queens, Gods and Goddesses, whatever the Upper Echelon of the Universe call themselves, the Counsil of Universes, for there are many, unified in their decision to elevate her.
She is alive because they have deemed her worthy of life. She has been given reprieve, for they have deemed her innocent of any crime, and are rewarding her for the centuries of torture she endured at the hands of man … because she dare speak of love, because she dare be intelligent, because she dare expand into life and be recognized as a Woman who deeply loves Creation and the Life it holds … gifts of the Mother Father Most High Divine.
They poisoned her and hurt her bad, physically and with magic … they wished death upon her the whole of her life. They insist she isn’t responsible, even though she succeeded where they were certain she would fail. They were certain their efforts to deteriorate and disqualify her were sufficient. They are hollering, whining really, and insisting they have rights to her essence, energy, gifts ,,, soul and right to life.
They want to rule the universe. They’ve been slave trading for centuries, announcing themselves conquerors, masters.
The universe came together without prejudice and chose this Woman Survivor as Representative. A whole Universe of teachers to teach, to guide, and the Most High Divine within all realms supervises it all.
This time, it will go a little differently.
But the trafficker insists it has rights to the merchandise of angels, so the transition is a little bumpy.
May it settle quickly.
Aho. Amen. Wado.
Those entities who believe they own the whole of the world send in dancing puppets, beautiful, scantily clad succubusses, to wiggle and giggle and see if the cobra will rise from its basket and do a little weave and bob according to the dancing puppets will.
“Lust will be your downfall,” said the Most High to the warriors. Absolutely. A man who cannot control his mind, or his phallus, tends to “do the dance” and fall every time.
The hidden controllers have used the enslaved or agreeable Womb of Power against mankind for centuries, while causing great suffering for the Divine Feminine who tries, but cannot compete with the illusion, the alluring dance.
She doesn’t wiggle her hips like that.
She doesn’t dress to gain a rise out of the snake.
She’s busy building things, adding value to her soul, while he’s chasing smoke … looking for fire.
It’s too bad the Creatress doesn’t light his inner fire to match her efforts for creation … that he feels compelled to dance for the masters puppet, straight into fire of destruction.
Source :: https://www.facebook.com/share/p/1KPb7ZHGoU/?mibextid=wwXIfr
She was executed at 29 for refusing to accept a world where women had no voice. Her final words would echo for generations.
Japan, early 1900s. The emperor was considered divine. Women could not vote, own property, or speak in political spaces. Society was a fortress built on hierarchy, and questioning it was heresy. Kanno Sugako looked at this fortress and decided she would not live within its walls.
Born in 1881, Kanno defied every expectation placed on Japanese women of her era. While society demanded silence and submission, she became a journalist—one of the few women writing for public newspapers. She didn’t write about fashion or domesticity. She wrote about injustice. About the suffocating restrictions on women. About the impossibility of change within a system that treated dissent as treason.
Her words were dangerous because they asked dangerous questions: Why should half the population be voiceless? Why should one man be worshipped while millions suffered? Why should we accept the world as it is when it could be something better?
Kanno wasn’t satisfied with words alone. She joined radical political movements, attended banned meetings, and connected with anarchists and socialists who dreamed of dismantling the entire social order. In an era when most women couldn’t leave home without permission, she was organizing revolution.
Then in 1910, authorities uncovered what they called the High Treason Incident—a plot against Emperor Meiji himself. Kanno was arrested along with two dozen others. The evidence was questionable, the trial rushed, the outcome predetermined. Twenty-four people would be sentenced to death.
Kanno Sugako was the only woman among them.
The state wanted her to recant, to plead for mercy, to perform the expected role of the repentant female. They wanted her to cry, to apologize, to beg for her life in exchange for admitting she’d been led astray by men.
She refused every script they offered.
Instead, she wrote. In her prison cell, Kanno penned her autobiography and reflective essays that would be smuggled out and preserved. Her final writings revealed not regret, but absolute conviction. She saw her death not as a tragedy but as testimony—proof that some truths were worth dying for.
On January 24, 1911, Kanno Sugako was executed by hanging. She was 29 years old. As she walked to the gallows, witnesses reported she showed no fear. She had made her choice, understood its cost, and claimed her fate with startling clarity.
The Japanese government wanted to erase her. They banned her writings, suppressed her name, and hoped history would forget a woman who dared challenge divine authority.
But you cannot silence what refuses to be silent.
Kanno’s story survived through whispers, through secretly preserved texts, through generations of feminists who found strength in knowing someone had walked this path before them. Decades after her death, her autobiography was published. Her letters were studied. Her courage was recognized.
She became a symbol for Japanese feminists fighting for suffrage in the 1920s. For women demanding rights after World War II. For every movement that asked why women should accept less.
What Kanno Sugako understood—what made her both terrifying to authorities and inspiring to those who came after—was this: some systems cannot be reformed. Sometimes witnessing injustice without acting becomes complicity. Sometimes the only way to prove you’re free is to choose, even when the choice carries the ultimate price.
Her story is uncomfortable because it refuses easy answers. She wasn’t a martyr who accidentally stumbled into tragedy. She was a woman who looked at her options—silence or defiance—and chose defiance knowing exactly where it would lead.
History has given us many stories of women who survived against impossible odds. Kanno’s story is different. She didn’t survive. But her refusal to accept the world as it was helped create a world where Japanese women could eventually vote, own property, speak freely, and choose their own paths.
She paid with her life for freedoms she would never experience. That’s not a story with a happy ending. It’s a story with an honest one.
Every right we have today was paid for by someone. Some paid with their time, their comfort, their reputation. Some, like Kanno Sugako, paid with everything.
Her legacy isn’t about the methods she chose—those remain historically complex and debated. Her legacy is about the question she forced into existence: What are you willing to sacrifice for a world you’ll never see but others might inhabit?
She answered that question at 29, in a prison cell, with absolute certainty.
And her answer changed what was possible for every woman who came after.
(The curator said he and his nasty jacks burned the resurrected Magistrate alive MANY times, they stripped her of her honor over and over again … this could very well have been one of her lives. Spirit Divine stated this woman, and these women, the Roses, were the sacrifices the church and their savior have been operating on. The Rose has finally been emancipated. These are bad days for those who have burned the Divine Daughters and Mothers for centuries).
The 19-year-old peasant girl who had turned the tide of the Hundred Years’ War now sat chained to a wooden block in an English fortress, guarded by the same soldiers whose army she had defeated. The woman who had crowned a king would be destroyed by men determined to prove she was no messenger of God, but a heretic deserving only fire. When Burgundian forces captured Joan at Compiègne on May 23, 1430, they held the most valuable prisoner in France. In November, the English paid 10,000 francs to her Burgundian captors and transferred her to Rouen, the administrative capital of English-occupied France. By December, Joan was imprisoned in the castle of Bouvreuil, a fortress controlled by the Earl of Warwick; the English had purchased the means to destroy the legitimacy of Charles VII himself.
Joan’s Interrogation by English Clergy
On January 3, 1431, an edict charged Joan with religious crimes to be tried by an ecclesiastical court headed by Pierre Cauchon, Bishop of Beauvais, long an adviser to the English occupation government. The accusations included wearing men’s clothing in violation of biblical law, claiming to receive divine visions, and refusing to submit to church authority. The trial would decide whether Joan’s victories were acts of divine will or the work of a heretic guided by demons. Formal interrogations began on February 21, 1431. Joan was led into the castle chapel to face Bishop Cauchon and forty-two clerics assembled to judge her.
She agreed to swear an oath to answer truthfully but refused to reveal anything that might compromise King Charles VII. Between February 21 and March 24, she endured nearly a dozen sessions. The clerics pressed her relentlessly on three issues: the nature of her visions, her refusal to submit to church authority, and her wearing of men’s clothing. Their questions were traps designed to expose heresy no matter the answer. When asked whether she believed she was in a state of grace, Joan saw the snare.
Church doctrine held that no person could know with certainty whether they possessed God’s grace. If she answered yes, she would contradict doctrine; if no, she would admit her visions could not be from God. Joan replied that if she was not in a state of grace, she prayed God would place her there, and if she was, she prayed God would keep her there. Even her interrogators found no fault with the answer. The initial seventy charges were reduced to twelve articles of accusation.
Joan defended herself with such intelligence that some clerics began questioning the proceedings. One tribunal member stepped down, stating the testimony was being coerced to entrap Joan rather than seek truth. Another challenged Cauchon’s right to judge and was immediately imprisoned. Throughout, the court’s irregularities mounted.
Imprisonment in a Male Military Jail
During the trial, Joan was held under conditions that violated ecclesiastical law. Canon law required that female prisoners accused of heresy be guarded by women—typically nuns—in church prisons. Joan was confined in a secular military fortress under direct English control, guarded by common soldiers who viewed her as an enemy. She was chained to a heavy wooden block even in her cell; iron shackles were sometimes fastened to her feet.
Guards were assigned to remain inside her cell at all hours—three inside continuously, with two posted outside, according to later testimony. Joan had no privacy and no respite from the gaze of men who despised her. The guards taunted her mercilessly; she lived in constant fear. When she fell gravely ill with fever and believed she might die, she begged for the sacrament and burial on sacred ground—requests denied.
The Earl of Warwick restrained the guards somewhat, not from compassion but because the English had paid the equivalent of a thousand horses for her and intended to extract full political value from her condemnation. Yet the danger went beyond harassment. Testimony at the 1456 rehabilitation trial reported repeated physical threats and attempted violations during her imprisonment. One witness stated that a great English lord tried to assault her.
This helps explain Joan’s insistence on wearing men’s clothing despite the charge. Men’s garments, tightly laced and bound, offered protection that a dress could not. Joan argued repeatedly that it was more proper to dress as a man when surrounded by male guards than to wear clothing that left her vulnerable. The judges dismissed her reasoning, but the danger was real. The trial itself was riddled with procedural breaches.
Joan was interrogated for weeks before being formally read the charges. She was given no legal counsel. The procedures fell below even minimal inquisitorial standards. The trial occurred in Rouen rather than in her home diocese, breaching canon law. Evidence suggests transcripts were falsified at crucial points to render Joan’s statements more incriminating.
The Heresy Verdict and Execution at Rouen
On May 23, 1431, Joan was informed that theologians from the University of Paris had reviewed her case. Their verdict was unambiguous: her claimed voices were judged demonic; her men’s clothing unnatural and wicked; her refusal to submit marked her as a heretic. If she would not recant, she would be handed to secular authorities for burning. The next day, Joan was taken to the cemetery of Saint-Ouen and placed beside a stake.
Terrified by the sight, weakened by months of imprisonment, and abandoned by the king she had crowned, Joan broke. She agreed to sign a form of abjuration, recanting her claims and admitting she had deceived the people of France. Her sentence was commuted to perpetual imprisonment, and she was ordered to wear women’s dress. She complied—briefly.
When Cauchon and other judges visited her cell days later, they found her again in men’s clothing. Joan stated she had changed back of her own free will, saying the voices of St. Catherine and St. Margaret had reproached her for denying truth to save her life. But witnesses at the 1456 rehabilitation trial offered another account: guards had stolen her dress at night and left only men’s clothing, forcing her to put it on.
Whatever the precise circumstances, the outcome was predetermined. On May 28, Cauchon and seven other judges interrogated Joan in her cell. She told them she had resumed men’s clothing because it was necessary for protection among male guards and that her voices had censured her for recanting. Returning to male attire after swearing to abandon it was deemed proof of relapse.
Under canon law, a relapsed heretic could not be given a second chance. On May 29, the judges unanimously agreed to hand her over to secular authorities. The sentence was death by burning. On the morning of May 30, 1431, Joan was allowed to receive the sacraments—an act of mercy that technically violated church law. She was then led from her cell to the Place du Vieux-Marché, the old marketplace at Rouen.
A tall plastered pillar had been erected in the center of the square; Joan was tied to it. She should have been formally handed to the bailiff of Rouen for secular sentencing, but instead the English took direct control. Joan asked to see a cross as she died. An English soldier, moved by her plea, fashioned a simple cross from two sticks and gave it to her. She kissed it and held it to her chest.
A processional crucifix was then brought from the Church of Saint-Sauveur. Joan embraced it before her hands were bound, and it was held before her eyes as the flames were lit. As the fire rose around her, witnesses heard her cry out repeatedly. Her final word, shouted above the roar, was the name “Jesus.” At nineteen, the peasant girl who had changed a war’s course died in Rouen’s marketplace.
After her death, executioners burned her remains twice more to ensure nothing was left. Her ashes were thrown into the Seine to prevent relics. The English believed they had erased Joan of Arc from history. Instead, they created a martyr whose story would endure for centuries. Twenty-five years later, a rehabilitation trial convened at her mother’s request.
The court heard testimony from 115 witnesses and declared the 1431 verdict invalid—tainted by bias and riddled with procedural errors. In 1920, the Catholic Church canonized her as St. Joan of Arc. The woman burned as a heretic became a patron saint of France. If you had stood in that Rouen marketplace on May 30, 1431, watching a nineteen-year-old girl call out to God as flames rose, would you have recognized judicial murder dressed in the robes of religious authority?
The trial that condemned Joan was never truly about heresy. It was about destroying the symbol that made French victory possible and English occupation untenable. Her judges could twist canon law, falsify records, and break procedure—but they could not erase what she had already changed. That is why her name still burns brighter than their verdict.
opensenseme 