Scalar beams, or scalar waves, electronic interferences, a gps tracking beam, directed at the crown of people’s heads. New technology …
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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.”
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.
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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.
This sort of freaks me out, knowing they inject the babies right away. What are they “really” doing?
Some hints in here .. matrix, blue minds, 3D world…so many in a short clip…animals, cannibals, can you decode/decipher it all…?
**Decoded/ Deciphered by Vrill Slayer Posted by Mel Raggam
Some hints in here .. matrix, blue minds, 3D world…so many in a short clip…animals, cannibals, can you decode/decipher it all…?
From the lyrics of Iniko.
Snippet From My Cosmic Burst in Simple Gematria equals
331 x 6 = 1986
= The Neptunes Presents Clones
From two rap artists including Pharrell Williams having an album named Clones as human clones exposed by Donald Marshall.
= Science Fiction Movies Are Reality
We have all viewed movies and TV series that call it science fiction but art imitates reality they are trying to warn you, hint you of the technology that is used on mankind – hinting human cloning, body snatching Vrill that turn into hosts as the technology for consciousness transfer put into an Avatar or clone even downloading dead consciousness to be put into a synthetic body.
= Brain Invaders Must Be Destroyed
This is relation to body snatchers as those who do human experimentation on people through MK Ultra, invading the mind for control, torture through clone after clone.
= Brain Chip Implant The Witness
As those who are chipped that go through REM even those who aren’t chipped. Donald Marshall which exposed about the RFID chip used to download dead consciousness to individuals who become coherent and submissive. This also includes remote neural monitoring.
= They Just Pick Up Another Body
Leah Remini who used to be part of Scientology mentioned in her tweet that those who die they just pick up another body recalling their memories to be put into a new body. Think of movies like Self/Less or Replicas.
19 + 86 = 105
Full Reduction ‘105’ codes
= SIX HUNDRED AND SIXTY SIX
Root of this technology is THE MARK OT THE BEAST.
= MILITARY INTELLIGENCE
Known as Military Industrial Complex which is know also from when making super soldiers as they reference the MILITARY INTELLIGENCE codes from the movie.
Star Children I Got News For You in Simple Gematria equals
343 x 6 = 2058
= Infiltration Instead Of Invasion
A quote by JFK in 1961 before assassinated exposing secret societies. They infiltrate to parasite instead to invade.
= Fallen Angels Are The Actual Illuminati
Known as the Annunaki, the Sumerian gods, known as the sons of God or the Watchers – they are the original Illuminati the renown as the Freemasons are just puppets of Lucifer.
The star children are related to those who are called starseeds or the Pleiadians of the Galactic Federation – Donald Marshall exposed them to be Vrill hosts they are parasites wanting to infiltrate and take over hosting humans to be drones.
= Are We Living In A Simulated Reality
= Everything Is Hidden In Plain Sight
The world has become a simulation or altered realities, brainwashing and programming of the mind such with media, social media and today’s social environment.
= Grey Alien DNA Forms A Proto Species
The term grey aliens are the Vrill Type 3 people know them as aliens from outerspace but they’re form deep inner earth and not outer space. Proto species would be half reptilian hybrids that become cybernetic machines modified DNA turning humans into hosts – this also relates in the realms of Transhumanism.
= Donald Marshall The Soulstone Chip
For the years Donald Marshall has spoken about this even of today. Putting souls into devices to the next clone. The cube of Saturn which contains cube shape devices of trapped souls.
“..this is a 3D world it’s corrupt and blue..”
This Is A Three D World in Simple Gematria equals
217 x 6 = 1302
= Dont Worry Darling
A movie which has a character name Alice put into a simulated world of a false reality which she later founds out. Think of terms like Alice in Wonderland.
= Subconsciousness
That which the subconscious mind becomes altered from reality. Think of Dorothy in Oz or Alice in Wonderland. This relates to also Don’t Worry Darling or the movie Inception.
Ada Morrison was committed to Connecticut asylum in 1893, age thirty, by husband who wanted younger wife. Commitment reason: “excessive reading and intellectual pretensions unsuitable for woman.” Ada had taught school before marriage, read constantly, discussed politics. Husband said this proved mental instability. Two doctors examined her for ten minutes, agreed intelligent woman was clearly insane. Ada was locked in asylum for four years, labeled insane for being educated. She escaped eight times. Caught seven times. Succeeded once. Took four years of attempts—climbing windows, picking locks, bribing guards, hiding in laundry carts. Ada’s intelligence that got her committed was same intelligence that freed her.
This tintype from 1897 shows Ada after final successful escape, age thirty-four, displaying scars from previous attempts—broken arm from second-floor fall, burn marks from climbing hot steam pipes, lash marks from punishment after failed escapes. She holds commitment papers declaring her “mentally deficient with delusions of intellectual capability.” Ada had graduated college. Taught school for six years. Read Latin and Greek. Asylum declared this insanity. Her husband declared it embarrassing. Her intelligence declared it crime. Ada spent four years proving she was sane enough to escape place she was imprisoned for being smart.
Ada reached New York after escape, changed name to Sarah Bennett, worked as clerk hiding education level to avoid suspicion. Never contacted family—they’d supported commitment. Never remarried—couldn’t trust man with legal power over her freedom. Lived quietly for thirty-eight years, died in 1935, age seventy-two, having spent thirty-eight years hiding intelligence that had nearly destroyed her. Ada had been imprisoned for reading. Spent rest of life pretending she barely could. That was survival in world that called educated women insane.
After her death, landlady found Ada’s room filled with books—hundreds of volumes hidden behind false wall. Ada had kept reading despite risk, kept learning despite having been punished for it, kept thinking despite it being dangerous for woman in her era. Also found: diary documenting eight escape attempts with detailed notes about asylum security, guard rotations, lock mechanisms. Ada had been brilliant enough to escape asylum that imprisoned brilliant women.
Her commitment papers are now in women’s history museum: “Ada Morrison was committed for reading too much. Escaped asylum eight times before succeeding. Spent 38 years hiding intelligence that prison couldn’t contain. She was insane for being smart. World was insane for calling that illness.”
In the year 1310, a woman named Marguerite Porete was led to a stake in the heart of Paris, surrounded by a crowd of thousands. She had been condemned as a heretic—the first person the Paris Inquisition would burn for refusing to recant.
Her crime was writing a book.
Marguerite Porete was born around 1250 in the County of Hainaut, in what is now Belgium. She was highly educated, likely from an aristocratic family, and she joined the Beguines—a movement of women who devoted themselves to spiritual life without taking formal vows or submitting to male religious authority.
The Beguines lived by their own rules. They worked among the poor, prayed in their own communities, and sought God on their own terms. This freedom made Church authorities nervous. Women living outside male control, speaking about God without clerical permission, threatened the very foundations of institutional power.
Marguerite took this freedom further than most.
Sometime in the 1290s, she wrote a mystical text called The Mirror of Simple Souls. It was a conversation between allegorical figures—Love, Reason, and the Soul—describing seven stages of spiritual transformation. At its heart was a radical idea: that a soul could become so completely united with divine love that it no longer needed the Church’s rituals, rules, or intermediaries. In the highest states of union, the soul surrendered its will entirely to God—and in that surrender, found perfect freedom.
“Love is God,” she wrote, “and God is Love.”
She did not write her book in Latin, the language of clergy and scholars. She wrote in Old French—the language ordinary people spoke. This meant her dangerous ideas could spread beyond monastery walls, beyond the control of priests and bishops.
And spread they did.
Between 1296 and 1306, the Bishop of Cambrai condemned her book as heretical. He ordered it burned publicly in the marketplace of Valenciennes, forcing Marguerite to watch her words turn to ash. He commanded her never to circulate her ideas again.
She refused.
Marguerite believed her book had been inspired by the Holy Spirit. She had consulted three respected theologians before publishing it, including the esteemed Master of Theology Godfrey of Fontaines, and they had approved. She would not let one bishop’s condemnation silence what she believed to be divine truth.
She continued sharing her book. She continued teaching. She continued insisting that the soul’s relationship with God belonged to no earthly institution.
In 1308, she was arrested and handed over to the Inquisitor of France, a Dominican friar named William of Paris—the same man who served as confessor to King Philip IV, the monarch who was simultaneously destroying the Knights Templar. It was a busy time for burning heretics.
Marguerite was imprisoned in Paris for eighteen months. During that entire time, she refused to speak to her inquisitors. She would not take the oath required to proceed with her trial. She would not answer questions. She maintained absolute silence—an act of defiance that infuriated the authorities.
A commission of twenty-one theologians from the University of Paris examined her book. They extracted fifteen propositions they deemed heretical. Among the most dangerous: the idea that an annihilated soul, fully united with God, could give nature what it desires without sin—because such a soul was no longer capable of sin.
To the Church, this suggested moral chaos. To Marguerite, it described the ultimate freedom of perfect surrender.
She was given every chance to recant. Others in similar positions saved their lives by confessing error. A man arrested alongside her, Guiard de Cressonessart, who had declared himself her defender, eventually broke under pressure and confessed. He was sentenced to life imprisonment.
Marguerite held firm.
On May 31, 1310, William of Paris formally declared her a relapsed heretic—meaning she had returned to condemned beliefs after being warned—and turned her over to secular authorities. The next day, June 1, she was led to the Place de Grève, the public square where executions took place.
The Inquisitor denounced her as a “pseudo-mulier”—a fake woman—as if her gender itself had been a lie, as if no real woman could defy the Church so completely.
They burned her alive.
But something unexpected happened in that crowd of thousands. According to the chronicle of Guillaume de Nangis—a monk who had no sympathy for her ideas—the crowd was moved to tears by the calmness with which she faced her death.
She displayed, the chronicle noted, many signs of penitence “both noble and pious.” Her serenity unnerved those who expected a screaming heretic. Instead, they witnessed a woman who seemed to have already transcended the fire that consumed her body.
The Church ordered every copy of The Mirror of Simple Souls destroyed. They wanted her words erased from history along with her life.
They failed.
Her book survived. Copies circulated secretly, passed from hand to hand across Europe. It was translated into Latin, Italian, and Middle English. For centuries, it was read anonymously—no one knew who had written it. The text was too powerful to disappear, even without a name attached.
It was not until 1946—more than six hundred years after her death—that a scholar named Romana Guarnieri, researching manuscripts in the Vatican Library, finally connected The Mirror of Simple Souls to its author. The woman the Church had tried to erase was finally given back her name.
Today, Marguerite Porete is recognized as one of the most important mystics of the medieval period. Scholars compare her ideas to those of Meister Eckhart, one of the most celebrated theologians of the era—and some believe Eckhart may have been influenced by her work. The book that was burned as heresy is now studied in universities as a masterpiece of spiritual literature.
Her ideas about love transcending institutional control, about the soul finding God directly without intermediaries, about surrender leading to freedom—these are not the ravings of a dangerous heretic. They are the insights of a woman centuries ahead of her time.
The Church that killed her eventually softened its stance on mystical experience. The Council of Vienne in 1312 condemned eight errors from her book, but the broader current of Christian mysticism she represented would continue flowing through figures like Julian of Norwich, Teresa of Ávila, and countless others who sought direct encounter with the divine.
What the flames could not destroy was the truth she had grasped: that love, in its purest form, is greater than fear. That no institution can ultimately control the relationship between a soul and its source. That words born from genuine spiritual insight have a way of surviving every attempt to silence them.
Marguerite Porete spent her final years in silence—refusing to speak to those who demanded she deny her truth. But her book has been speaking for seven centuries.
It is still speaking now.
Sharing without bias in the effort to introduce the concept of thee great deception. Take it as it resonates. I feel this is why the “Rose” has been energetically harvested and forced into breeding programs, while “men” compete for their positions. This is also why men have been chemically castrated. Replaced. I do hope there will be a different reality shared for the planet … those in history have proven themselves traitor to their own oaths and commitments. All of them.
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opensenseme 