A D.C. police officer was arrested Thursday and charged with child sex abuse.

Charles Johnson II, a sworn member of the Metropolitan Police Department since 2019 assigned to the city’s first police district, allegedly sexually abused a young girl on “multiple occasions” in the District.



The girl was younger than 16 years old, according to the police report, and the alleged sexual abuse took place in Southeast D.C. between January of 2020 and September of 2021.

Johnson’s police powers have been revoked and he has been placed on administrative leave, according to the department.

A D.C. police officer was arrested Thursday and charged with child sex abuse.

Charles Johnson II, a sworn member of the Metropolitan Police Department since 2019 assigned to the city’s first police district, allegedly sexually abused a young girl on “multiple occasions” in the District.



The girl was younger than 16 years old, according to the police report, and the alleged sexual abuse took place in Southeast D.C. between January of 2020 and September of 2021.

Johnson’s police powers have been revoked and he has been placed on administrative leave, according to the department.

Evils have completely taken over Freemasonry

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https://www.youtube.com/watch?v=_T_UPY5qxb0

Examples include:

One notably ‘‘explicit” Bushmen painting, which depicts African men engaging in same-sex sexual activity.
In the late 1640s, a Dutch military attaché documented Nzinga, a warrior woman in the Ndongo kingdom of the Mbundu, who ruled as ‘‘king” rather than ‘‘queen”, dressed as a man and surrounded herself with a harem of young men who dressed as women and who were her ‘‘wives”.
Eighteenth century anthropologist, Father J-B. Labat, documented the Ganga-Ya-Chibanda, presiding priest of the Giagues, a group within the Congo kingdom, who routinely cross-dressed and was referred to as ‘‘grandmother”.
In traditional, monarchical Zande culture, anthropological records described homosexuality as ‘‘indigenous”. The Azande of the Northern Congo ‘‘routinely married” younger men who functioned as temporary wives – a practise that was institutionalised to such an extent that warriors would pay ‘‘brideprice” to the young man”s parents.
Amongst Bantu-speaking Pouhain farmers (Bene, Bulu, Fang, Jaunde, Mokuk, Mwele, Ntum and Pangwe) in present-day Gabon and Cameroon, homosexual intercourse was known as bian nkû”ma– a medicine for wealth which was transmitted through sexual activity between men.
Similarly in Uganda, amongst the Nilotico Lango, men who assumed ‘‘alternative gender status” were known as mukodo dako. They were treated as women and were permitted to marry other men.
In the former Kingdom of Dahomey, women could be soldiers (above) and older women would sometimes marry younger women, according to anthropologist Melville Herkovits.
Share
Dans l’ancien royaume du Dahomey, les femmes pouvaient être des soldats (ci-dessus) et les femmes âgées pouvaient épouser des femmes plus jeunes, selon l’anthropologue Melville Herkovits.
Same-sex relationships were reported amongst other groups in Uganda, including the Bahima, …
the Banyoro and …
the Baganda. King Mwanga II, the Baganda monarch, was widely reported to have engaged in sexual relations with his male subjects.
A Jesuit working in Southern Africa in 1606 described finding ‘‘Chibadi, which are Men attired like Women, and behave themselves womanly, ashamed to be called men”.
In the early 17th century in present-day Angola, Portuguese priests Gaspar Azevereduc and Antonius Sequerius encountered men who spoke, sat and dressed like women, and who entered into marriage with men. Such marriages were ‘‘honored and even prized”.
In the Iteso communities, based in northwest Kenya and Uganda, same-sex relations existed amongst men who behaved as and were socially accepted as women.
Same-sex practises were also recorded among the Banyoro and …
the Langi.
In pre-colonial Benin, homosexuality was seen as a phase that boys passed through and grew out of.
There were practises of female-female marriages amongst the Nandi and …
Kisii of Kenya, as well as …
the Igbo of Nigeria,
the Nuer of Sudan and
the Kuria of Tanzania.
Among Cape Bantu, lesbianism was ascribed to women who were in the process of becoming chief diviners, known as isanuses.
In the 1600s in the Kingdom of Motapa in southern Africa (labeled "Monomotapa" on this map), Christian missionaries encountered cross-dressing men known as chibadi.

Examples include:

One notably ‘‘explicit” Bushmen painting, which depicts African men engaging in same-sex sexual activity.
In the late 1640s, a Dutch military attaché documented Nzinga, a warrior woman in the Ndongo kingdom of the Mbundu, who ruled as ‘‘king” rather than ‘‘queen”, dressed as a man and surrounded herself with a harem of young men who dressed as women and who were her ‘‘wives”.
Eighteenth century anthropologist, Father J-B. Labat, documented the Ganga-Ya-Chibanda, presiding priest of the Giagues, a group within the Congo kingdom, who routinely cross-dressed and was referred to as ‘‘grandmother”.
In traditional, monarchical Zande culture, anthropological records described homosexuality as ‘‘indigenous”. The Azande of the Northern Congo ‘‘routinely married” younger men who functioned as temporary wives – a practise that was institutionalised to such an extent that warriors would pay ‘‘brideprice” to the young man”s parents.
Amongst Bantu-speaking Pouhain farmers (Bene, Bulu, Fang, Jaunde, Mokuk, Mwele, Ntum and Pangwe) in present-day Gabon and Cameroon, homosexual intercourse was known as bian nkû”ma– a medicine for wealth which was transmitted through sexual activity between men.
Similarly in Uganda, amongst the Nilotico Lango, men who assumed ‘‘alternative gender status” were known as mukodo dako. They were treated as women and were permitted to marry other men.
In the former Kingdom of Dahomey, women could be soldiers (above) and older women would sometimes marry younger women, according to anthropologist Melville Herkovits.
Share
Dans l’ancien royaume du Dahomey, les femmes pouvaient être des soldats (ci-dessus) et les femmes âgées pouvaient épouser des femmes plus jeunes, selon l’anthropologue Melville Herkovits.
Same-sex relationships were reported amongst other groups in Uganda, including the Bahima, …
the Banyoro and …
the Baganda. King Mwanga II, the Baganda monarch, was widely reported to have engaged in sexual relations with his male subjects.
A Jesuit working in Southern Africa in 1606 described finding ‘‘Chibadi, which are Men attired like Women, and behave themselves womanly, ashamed to be called men”.
In the early 17th century in present-day Angola, Portuguese priests Gaspar Azevereduc and Antonius Sequerius encountered men who spoke, sat and dressed like women, and who entered into marriage with men. Such marriages were ‘‘honored and even prized”.
In the Iteso communities, based in northwest Kenya and Uganda, same-sex relations existed amongst men who behaved as and were socially accepted as women.
Same-sex practises were also recorded among the Banyoro and …
the Langi.
In pre-colonial Benin, homosexuality was seen as a phase that boys passed through and grew out of.
There were practises of female-female marriages amongst the Nandi and …
Kisii of Kenya, as well as …
the Igbo of Nigeria,
the Nuer of Sudan and
the Kuria of Tanzania.
Among Cape Bantu, lesbianism was ascribed to women who were in the process of becoming chief diviners, known as isanuses.
In the 1600s in the Kingdom of Motapa in southern Africa (labeled "Monomotapa" on this map), Christian missionaries encountered cross-dressing men known as chibadi.

Examples include:

One notably ‘‘explicit” Bushmen painting, which depicts African men engaging in same-sex sexual activity.
In the late 1640s, a Dutch military attaché documented Nzinga, a warrior woman in the Ndongo kingdom of the Mbundu, who ruled as ‘‘king” rather than ‘‘queen”, dressed as a man and surrounded herself with a harem of young men who dressed as women and who were her ‘‘wives”.
Eighteenth century anthropologist, Father J-B. Labat, documented the Ganga-Ya-Chibanda, presiding priest of the Giagues, a group within the Congo kingdom, who routinely cross-dressed and was referred to as ‘‘grandmother”.
In traditional, monarchical Zande culture, anthropological records described homosexuality as ‘‘indigenous”. The Azande of the Northern Congo ‘‘routinely married” younger men who functioned as temporary wives – a practise that was institutionalised to such an extent that warriors would pay ‘‘brideprice” to the young man”s parents.
Amongst Bantu-speaking Pouhain farmers (Bene, Bulu, Fang, Jaunde, Mokuk, Mwele, Ntum and Pangwe) in present-day Gabon and Cameroon, homosexual intercourse was known as bian nkû”ma– a medicine for wealth which was transmitted through sexual activity between men.
Similarly in Uganda, amongst the Nilotico Lango, men who assumed ‘‘alternative gender status” were known as mukodo dako. They were treated as women and were permitted to marry other men.
In the former Kingdom of Dahomey, women could be soldiers (above) and older women would sometimes marry younger women, according to anthropologist Melville Herkovits.
Share
Dans l’ancien royaume du Dahomey, les femmes pouvaient être des soldats (ci-dessus) et les femmes âgées pouvaient épouser des femmes plus jeunes, selon l’anthropologue Melville Herkovits.
Same-sex relationships were reported amongst other groups in Uganda, including the Bahima, …
the Banyoro and …
the Baganda. King Mwanga II, the Baganda monarch, was widely reported to have engaged in sexual relations with his male subjects.
A Jesuit working in Southern Africa in 1606 described finding ‘‘Chibadi, which are Men attired like Women, and behave themselves womanly, ashamed to be called men”.
In the early 17th century in present-day Angola, Portuguese priests Gaspar Azevereduc and Antonius Sequerius encountered men who spoke, sat and dressed like women, and who entered into marriage with men. Such marriages were ‘‘honored and even prized”.
In the Iteso communities, based in northwest Kenya and Uganda, same-sex relations existed amongst men who behaved as and were socially accepted as women.
Same-sex practises were also recorded among the Banyoro and …
the Langi.
In pre-colonial Benin, homosexuality was seen as a phase that boys passed through and grew out of.
There were practises of female-female marriages amongst the Nandi and …
Kisii of Kenya, as well as …
the Igbo of Nigeria,
the Nuer of Sudan and
the Kuria of Tanzania.
Among Cape Bantu, lesbianism was ascribed to women who were in the process of becoming chief diviners, known as isanuses.
In the 1600s in the Kingdom of Motapa in southern Africa (labeled "Monomotapa" on this map), Christian missionaries encountered cross-dressing men known as chibadi.

Examples include:

One notably ‘‘explicit” Bushmen painting, which depicts African men engaging in same-sex sexual activity.
In the late 1640s, a Dutch military attaché documented Nzinga, a warrior woman in the Ndongo kingdom of the Mbundu, who ruled as ‘‘king” rather than ‘‘queen”, dressed as a man and surrounded herself with a harem of young men who dressed as women and who were her ‘‘wives”.
Eighteenth century anthropologist, Father J-B. Labat, documented the Ganga-Ya-Chibanda, presiding priest of the Giagues, a group within the Congo kingdom, who routinely cross-dressed and was referred to as ‘‘grandmother”.
In traditional, monarchical Zande culture, anthropological records described homosexuality as ‘‘indigenous”. The Azande of the Northern Congo ‘‘routinely married” younger men who functioned as temporary wives – a practise that was institutionalised to such an extent that warriors would pay ‘‘brideprice” to the young man”s parents.
Amongst Bantu-speaking Pouhain farmers (Bene, Bulu, Fang, Jaunde, Mokuk, Mwele, Ntum and Pangwe) in present-day Gabon and Cameroon, homosexual intercourse was known as bian nkû”ma– a medicine for wealth which was transmitted through sexual activity between men.
Similarly in Uganda, amongst the Nilotico Lango, men who assumed ‘‘alternative gender status” were known as mukodo dako. They were treated as women and were permitted to marry other men.
In the former Kingdom of Dahomey, women could be soldiers (above) and older women would sometimes marry younger women, according to anthropologist Melville Herkovits.
Share
Dans l’ancien royaume du Dahomey, les femmes pouvaient être des soldats (ci-dessus) et les femmes âgées pouvaient épouser des femmes plus jeunes, selon l’anthropologue Melville Herkovits.
Same-sex relationships were reported amongst other groups in Uganda, including the Bahima, …
the Banyoro and …
the Baganda. King Mwanga II, the Baganda monarch, was widely reported to have engaged in sexual relations with his male subjects.
A Jesuit working in Southern Africa in 1606 described finding ‘‘Chibadi, which are Men attired like Women, and behave themselves womanly, ashamed to be called men”.
In the early 17th century in present-day Angola, Portuguese priests Gaspar Azevereduc and Antonius Sequerius encountered men who spoke, sat and dressed like women, and who entered into marriage with men. Such marriages were ‘‘honored and even prized”.
In the Iteso communities, based in northwest Kenya and Uganda, same-sex relations existed amongst men who behaved as and were socially accepted as women.
Same-sex practises were also recorded among the Banyoro and …
the Langi.
In pre-colonial Benin, homosexuality was seen as a phase that boys passed through and grew out of.
There were practises of female-female marriages amongst the Nandi and …
Kisii of Kenya, as well as …
the Igbo of Nigeria,
the Nuer of Sudan and
the Kuria of Tanzania.
Among Cape Bantu, lesbianism was ascribed to women who were in the process of becoming chief diviners, known as isanuses.
In the 1600s in the Kingdom of Motapa in southern Africa (labeled "Monomotapa" on this map), Christian missionaries encountered cross-dressing men known as chibadi.

Examples include:

One notably ‘‘explicit” Bushmen painting, which depicts African men engaging in same-sex sexual activity.
In the late 1640s, a Dutch military attaché documented Nzinga, a warrior woman in the Ndongo kingdom of the Mbundu, who ruled as ‘‘king” rather than ‘‘queen”, dressed as a man and surrounded herself with a harem of young men who dressed as women and who were her ‘‘wives”.
Eighteenth century anthropologist, Father J-B. Labat, documented the Ganga-Ya-Chibanda, presiding priest of the Giagues, a group within the Congo kingdom, who routinely cross-dressed and was referred to as ‘‘grandmother”.
In traditional, monarchical Zande culture, anthropological records described homosexuality as ‘‘indigenous”. The Azande of the Northern Congo ‘‘routinely married” younger men who functioned as temporary wives – a practise that was institutionalised to such an extent that warriors would pay ‘‘brideprice” to the young man”s parents.
Amongst Bantu-speaking Pouhain farmers (Bene, Bulu, Fang, Jaunde, Mokuk, Mwele, Ntum and Pangwe) in present-day Gabon and Cameroon, homosexual intercourse was known as bian nkû”ma– a medicine for wealth which was transmitted through sexual activity between men.
Similarly in Uganda, amongst the Nilotico Lango, men who assumed ‘‘alternative gender status” were known as mukodo dako. They were treated as women and were permitted to marry other men.
In the former Kingdom of Dahomey, women could be soldiers (above) and older women would sometimes marry younger women, according to anthropologist Melville Herkovits.
Share
Dans l’ancien royaume du Dahomey, les femmes pouvaient être des soldats (ci-dessus) et les femmes âgées pouvaient épouser des femmes plus jeunes, selon l’anthropologue Melville Herkovits.
Same-sex relationships were reported amongst other groups in Uganda, including the Bahima, …
the Banyoro and …
the Baganda. King Mwanga II, the Baganda monarch, was widely reported to have engaged in sexual relations with his male subjects.
A Jesuit working in Southern Africa in 1606 described finding ‘‘Chibadi, which are Men attired like Women, and behave themselves womanly, ashamed to be called men”.
In the early 17th century in present-day Angola, Portuguese priests Gaspar Azevereduc and Antonius Sequerius encountered men who spoke, sat and dressed like women, and who entered into marriage with men. Such marriages were ‘‘honored and even prized”.
In the Iteso communities, based in northwest Kenya and Uganda, same-sex relations existed amongst men who behaved as and were socially accepted as women.
Same-sex practises were also recorded among the Banyoro and …
the Langi.
In pre-colonial Benin, homosexuality was seen as a phase that boys passed through and grew out of.
There were practises of female-female marriages amongst the Nandi and …
Kisii of Kenya, as well as …
the Igbo of Nigeria,
the Nuer of Sudan and
the Kuria of Tanzania.
Among Cape Bantu, lesbianism was ascribed to women who were in the process of becoming chief diviners, known as isanuses.
In the 1600s in the Kingdom of Motapa in southern Africa (labeled "Monomotapa" on this map), Christian missionaries encountered cross-dressing men known as chibadi.

Examples include:

One notably ‘‘explicit” Bushmen painting, which depicts African men engaging in same-sex sexual activity.
In the late 1640s, a Dutch military attaché documented Nzinga, a warrior woman in the Ndongo kingdom of the Mbundu, who ruled as ‘‘king” rather than ‘‘queen”, dressed as a man and surrounded herself with a harem of young men who dressed as women and who were her ‘‘wives”.
Eighteenth century anthropologist, Father J-B. Labat, documented the Ganga-Ya-Chibanda, presiding priest of the Giagues, a group within the Congo kingdom, who routinely cross-dressed and was referred to as ‘‘grandmother”.
In traditional, monarchical Zande culture, anthropological records described homosexuality as ‘‘indigenous”. The Azande of the Northern Congo ‘‘routinely married” younger men who functioned as temporary wives – a practise that was institutionalised to such an extent that warriors would pay ‘‘brideprice” to the young man”s parents.
Amongst Bantu-speaking Pouhain farmers (Bene, Bulu, Fang, Jaunde, Mokuk, Mwele, Ntum and Pangwe) in present-day Gabon and Cameroon, homosexual intercourse was known as bian nkû”ma– a medicine for wealth which was transmitted through sexual activity between men.
Similarly in Uganda, amongst the Nilotico Lango, men who assumed ‘‘alternative gender status” were known as mukodo dako. They were treated as women and were permitted to marry other men.
In the former Kingdom of Dahomey, women could be soldiers (above) and older women would sometimes marry younger women, according to anthropologist Melville Herkovits.
Share
Dans l’ancien royaume du Dahomey, les femmes pouvaient être des soldats (ci-dessus) et les femmes âgées pouvaient épouser des femmes plus jeunes, selon l’anthropologue Melville Herkovits.
Same-sex relationships were reported amongst other groups in Uganda, including the Bahima, …
the Banyoro and …
the Baganda. King Mwanga II, the Baganda monarch, was widely reported to have engaged in sexual relations with his male subjects.
A Jesuit working in Southern Africa in 1606 described finding ‘‘Chibadi, which are Men attired like Women, and behave themselves womanly, ashamed to be called men”.
In the early 17th century in present-day Angola, Portuguese priests Gaspar Azevereduc and Antonius Sequerius encountered men who spoke, sat and dressed like women, and who entered into marriage with men. Such marriages were ‘‘honored and even prized”.
In the Iteso communities, based in northwest Kenya and Uganda, same-sex relations existed amongst men who behaved as and were socially accepted as women.
Same-sex practises were also recorded among the Banyoro and …
the Langi.
In pre-colonial Benin, homosexuality was seen as a phase that boys passed through and grew out of.
There were practises of female-female marriages amongst the Nandi and …
Kisii of Kenya, as well as …
the Igbo of Nigeria,
the Nuer of Sudan and
the Kuria of Tanzania.
Among Cape Bantu, lesbianism was ascribed to women who were in the process of becoming chief diviners, known as isanuses.
In the 1600s in the Kingdom of Motapa in southern Africa (labeled "Monomotapa" on this map), Christian missionaries encountered cross-dressing men known as chibadi.

Examples include:

One notably ‘‘explicit” Bushmen painting, which depicts African men engaging in same-sex sexual activity.
In the late 1640s, a Dutch military attaché documented Nzinga, a warrior woman in the Ndongo kingdom of the Mbundu, who ruled as ‘‘king” rather than ‘‘queen”, dressed as a man and surrounded herself with a harem of young men who dressed as women and who were her ‘‘wives”.
Eighteenth century anthropologist, Father J-B. Labat, documented the Ganga-Ya-Chibanda, presiding priest of the Giagues, a group within the Congo kingdom, who routinely cross-dressed and was referred to as ‘‘grandmother”.
In traditional, monarchical Zande culture, anthropological records described homosexuality as ‘‘indigenous”. The Azande of the Northern Congo ‘‘routinely married” younger men who functioned as temporary wives – a practise that was institutionalised to such an extent that warriors would pay ‘‘brideprice” to the young man”s parents.
Amongst Bantu-speaking Pouhain farmers (Bene, Bulu, Fang, Jaunde, Mokuk, Mwele, Ntum and Pangwe) in present-day Gabon and Cameroon, homosexual intercourse was known as bian nkû”ma– a medicine for wealth which was transmitted through sexual activity between men.
Similarly in Uganda, amongst the Nilotico Lango, men who assumed ‘‘alternative gender status” were known as mukodo dako. They were treated as women and were permitted to marry other men.
In the former Kingdom of Dahomey, women could be soldiers (above) and older women would sometimes marry younger women, according to anthropologist Melville Herkovits.
Share
Dans l’ancien royaume du Dahomey, les femmes pouvaient être des soldats (ci-dessus) et les femmes âgées pouvaient épouser des femmes plus jeunes, selon l’anthropologue Melville Herkovits.
Same-sex relationships were reported amongst other groups in Uganda, including the Bahima, …
the Banyoro and …
the Baganda. King Mwanga II, the Baganda monarch, was widely reported to have engaged in sexual relations with his male subjects.
A Jesuit working in Southern Africa in 1606 described finding ‘‘Chibadi, which are Men attired like Women, and behave themselves womanly, ashamed to be called men”.
In the early 17th century in present-day Angola, Portuguese priests Gaspar Azevereduc and Antonius Sequerius encountered men who spoke, sat and dressed like women, and who entered into marriage with men. Such marriages were ‘‘honored and even prized”.
In the Iteso communities, based in northwest Kenya and Uganda, same-sex relations existed amongst men who behaved as and were socially accepted as women.
Same-sex practises were also recorded among the Banyoro and …
the Langi.
In pre-colonial Benin, homosexuality was seen as a phase that boys passed through and grew out of.
There were practises of female-female marriages amongst the Nandi and …
Kisii of Kenya, as well as …
the Igbo of Nigeria,
the Nuer of Sudan and
the Kuria of Tanzania.
Among Cape Bantu, lesbianism was ascribed to women who were in the process of becoming chief diviners, known as isanuses.
In the 1600s in the Kingdom of Motapa in southern Africa (labeled "Monomotapa" on this map), Christian missionaries encountered cross-dressing men known as chibadi.

3 For the lips of an immoral woman drip honey,

And her mouth is smoother than oil;

4 But in the end she is bitter as wormwood,

Sharp as a two-edged sword.

5 Her feet go down to death,

Her steps lay hold of hell.

3 For the lips of an immoral woman drip honey,

And her mouth is smoother than oil;

4 But in the end she is bitter as wormwood,

Sharp as a two-edged sword.

5 Her feet go down to death,

Her steps lay hold of hell.

3 For the lips of an immoral woman drip honey,

And her mouth is smoother than oil;

4 But in the end she is bitter as wormwood,

Sharp as a two-edged sword.

5 Her feet go down to death,

Her steps lay hold of hell.

3 For the lips of an immoral woman drip honey,

And her mouth is smoother than oil;

4 But in the end she is bitter as wormwood,

Sharp as a two-edged sword.

5 Her feet go down to death,

Her steps lay hold of hell.

Gay is the New World Order the old world order of the pagan Black skinned devils who enslaved us and sold us to the beast.

Gay is the New World Order the old world order of the pagan Black skinned devils who enslaved us and sold us to the beast.

.

The Law of Assumption states that whatever you assume as true becomes your reality.
...
How To Use The Law of Assumption In 3 Steps
Step 1: Write Down Your Desire. What is this? ...
Step 2: Imagine The Feeling Of Your Desire. ...
Step 3: Assume Your Desire Is Fulfilled.

How do you affirm the Law of Assumption?
Law of assumption affirmations
As I assume, so shall it be.
I deserve all the good things in life.
My desires are valid.
Everything is possible.
I control the trajectory of my life.
Surely, my desires are accomplished.
What I can feel, is already mine.
Nothing can hold me back.

What does the Law of Assumption mean?
What is Law of Assumption? The Law of Assumption is a means of manifesting desires by having a state of mind and the feeling that those desires, wishes and aspirations have been fulfilled

Mysticism is the true way whether Jewish, Christian, Islamic, Vedic, Zoraraster, Taoist or Buddhism. These are all monotheistic faiths predicated on the notion of one consciousness permeates everything and is the guilding force of creation. By tapping into our own self awareness and sub consciousness we can shift our world view. Everything happening around you is your world view and some of it given to you by your forefathers, your environment and ultimately yourself.

https://www.youtube.com/watch?v=ahv3O6dxMIg


Creation is finished therefore anything you imagine or pray for already exists amongst the infinite parallel realities. There is another you in the near future who doesn't live in poverty, who is wealthy and living a properous life. How do you get there?


Mark 11:24

24 Therefore I say unto you, What things so ever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

https://www.youtube.com/watch?v=7Oj1DIYydI4

Dr. Rashad Richey the nose of an Edomite. The Boule are the bastard children of the White Jewish slave owners, 22 percent of slave owners, they love to champion race causes and blame the Whiteman. Notice the diamond hand gesture showing he is Illuminati Dr. Richey.

Long ago prophets were referred to as truth seers. In order to speak the truth you must first be able to see the truth. Rare people can see through narcissistic lies, manipulation and gaslighting. How many people saw it was the common cold the Elites were telling everyone it's a deadly virus created in a lab? From lab you get jab and that was the deadly virus they didn't want you to see.

Long ago prophets were referred to as truth seers. In order to speak the truth you must first be able to see the truth. Rare people can see through narcissistic lies, manipulation and gaslighting. How many people saw it was the common cold the Elites were telling everyone it's a deadly virus created in a lab? From lab you get jab and that was the deadly virus they didn't want you to see.

Long ago prophets were referred to as truth seers. In order to speak the truth you must first be able to see the truth. Rare people can see through narcissistic lies, manipulation and gaslighting. How many people saw it was the common cold the Elites were telling everyone it's a deadly virus created in a lab? From lab you get jab and that was the deadly virus they didn't want you to see.

Long ago prophets were referred to as truth seers. In order to speak the truth you must first be able to see the truth. Rare people can see through narcissistic lies, manipulation and gaslighting. How many people saw it was the common cold the Elites were telling everyone it's a deadly virus created in a lab? From lab you get jab and that was the deadly virus they didn't want you to see.

Long ago prophets were referred to as truth seers. In order to speak the truth you must first be able to see the truth. Rare people can see through narcissistic lies, manipulation and gaslighting. How many people saw it was the common cold the Elites were telling everyone it's a deadly virus created in a lab? From lab you get jab and that was the deadly virus they didn't want you to see.

Long ago prophets were referred to as truth seers. In order to speak the truth you must first be able to see the truth. Rare people can see through narcissistic lies, manipulation and gaslighting. How many people saw it was the common cold the Elites were telling everyone it's a deadly virus created in a lab? From lab you get jab and that was the deadly virus they didn't want you to see.

The nose knows.