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WEATHER WARS
#11
WOW THIS THREAD HAS COME ALIVE WITH BOTH PAKISTAN AND CHINA SUBMERGED IN DEVASTATING FLOODS AND DROUGHTS  WHICH IS BECOMING APPARENT. BUT THE SCALE IS TRULY SHOCKING. THIS REALLY NEEDS WHAT CAN ONLY BE DESCRIBED AS A TRUTH  POST MORTEM. SUFFICE TO SAY AS WE HAVE THE SCIENTIFIC FACTS AND EVIDENCE WHICH REVEALS THAT THE TECHNOLOGY TO ENGAGE IN WEATHER WARS IS BEING USED. CLIMATE CHANGE AS A CONCEPT IS TOTALLY FLAWED AND SHOULD BE THROWN IN THE WASTE BIN.


THE KEY QUESTION THAT NO ONE IS ADDRESSING ARE THE FLOODS AND DROUGHTS DUE TO CLIMATE CHANGE STRIKING PAKISTAN/CHINA OR HAVE PAKISTAN/CHINA BEEN TARGETTED IN WEATHER WARS?  GLOBAL VISION 2000 HAS THE VIDEO EVIDENCE WHICH WILL EXPLODE THE SHOCKING REAL TRUTH ON THIS DEVASTATION SOON. WATCH THIS SPACE.


OK HERE WE GO.   READY STEADY GO. 



7200 GLACIERS ARE MELTING DOWN RAPIDLY IN PAKISTAN



INTERNATIONAL THINK TANK MAKING REPORT FOR IMRAN KHAN TO GET RELIEF

Reply
#12
WOW THIS THREAD HAS COME ALIVE WITH BOTH PAKISTAN AND CHINA SUBMERGED IN DEVASTATING FLOODS AND DROUGHTS  WHICH IS BECOMING APPARENT. BUT THE SCALE IS TRULY SHOCKING. THIS REALLY NEEDS WHAT CAN ONLY BE DESCRIBED AS A TRUTH  POST MORTEM. SUFFICE TO SAY AS WE HAVE THE SCIENTIFIC FACTS AND EVIDENCE WHICH REVEALS THAT THE TECHNOLOGY TO ENGAGE IN WEATHER WARS IS BEING USED. CLIMATE CHANGE AS A CONCEPT IS TOTALLY FLAWED AND SHOULD BE THROWN IN THE WASTE BIN.

THE KEY QUESTION THAT NO ONE IS ADDRESSING ARE THE FLOODS AND DROUGHTS DUE TO CLIMATE CHANGE STRIKING PAKISTAN/CHINA OR HAVE PAKISTAN/CHINA BEEN TARGETTED IN WEATHER WARS?  GLOBAL VISION 2000 HAS THE VIDEO EVIDENCE WHICH WILL EXPLODE THE SHOCKING REAL TRUTH ON THIS DEVASTATION SOON. WATCH THIS SPACE.


OK HERE WE GO.   READY STEADY GO. 


WHAT IS HAARP



HAARP WEATHER CONTROL



H.A.A.R.P:  HOLES IN HEAVEN




WHAT IS HAARP TECHNOLOGY?
AMERICA KA KHATARNAK HATHYAR



BRITISH LEGACY OF CANAL SYSTEM IN PAKISTAN AFTER
75 YEARS




HAARP CAUSES 6.3 EARTHQUAKE NEXT TO IRAN NUCLEAR SITE - APRIL 9, 2013
www.youtube.com/watch?v=y4fa5eAbyHU


HAARP FROM ASCENSION ISLAND CAUSES WORLD WIDE WEATHER EFFECTS
www.youtube.com/watch?v=Qqk2IGSAGlw



HAARP WEATHER WEAPON CAUSES EARTHQUAKES

www.youtube.com/watch?v=Qqk2IGSAGlw

HAARP - GENOCIDE FOR SICHUAN CHINA FROM GAKONA ALASKA to PROVOKE WORLD WAR 3

www.youtube.com/watch?v=Qqk2IGSAGlw


CHINA v JAPAN - US NOW HAS THE RIGHT TO PREEMPTIVELY ATTACK CHINA WITH NUCLEAR WEAPONS
www.youtube.com/watch?v=6u0ZgzTorJU


PAKISTAN FLOODS
A WARNING OR PRE-EMPTIVE GEOENGINEERING ?

Peter Koenig
https://www.globalresearch.ca/pakistan-f...ng/5792868


If anybody thinks that the recent extreme Pakistani monsoon floods (see Red Cross photo below) and the US-instigated ousting of Pakistan’s Prime Minister, [b]Imran Khan, are sheer coincidence, might be dead-wrong.

There are no coincidences. Within the timeframe of UN Agenda 2030, or the Great Reset, all is connected.

During a recent conference in Switzerland on geoengineering, a professor of a top European Technical University began his presentation, by saying – there is no need explaining that the current wave of extreme heat waves throughout the Northern Hemisphere, for a record period without interruption, is geoengineered. So let us concentrate on how it’s done.
[/b]

If heat and drought can be geoengineered, so can extreme rainfall and floods be artificially manipulated.

On 25 July 2018 Pakistan, a country with a 2022 estimated population of close to 230 million, elected the members of the 15th National Assembly and the four Provincial Assemblies, as well as their new Prime Minister.


The 2018 elections were not without violence. But the results were a clear win for Imran Ahmed Khan, an Islamic socialist of the Pakistan Tehreek-e-Insaf (PTI) party. See table below.



2018 Elections vs. 2013 Votes



US Wants Pakistan to Turn Back to the Western Fold



The PTI terms itself an anti-status quo movement advocating an egalitarian Islamic democracy. The party aims to dismantle religious discrimination in Pakistan. It claims to be the only non-dynastic party of mainstream Pakistani politics.


The 2018 elections made clear that the people had enough of the US-managed “status quo”. Like the vast majority of the world’s nations, Pakistanis were also seeking sovereign autonomy among the globe’s nation states. The notion of a globalist world and under Washington’s scepter, was not of the Pakistanis. Imran Khan was a popular Prime Minister, of the type Pakistan never had since independence, in 1947.

On 10 April, 2022, prompted by a “silent” Washington instigated – speak corrupted – parliamentary no-confidence motion, Khan lost by a slim margin against a majority of 174 votes (out of 342) in the National Assembly. He was forced to leave the Prime Minister’s Office, thus, becoming the first Pakistani PM to lose a no-confidence vote.


Sworn in as the new PM was immediately Muhammad Shehbaz Sharif, as Pakistan’s 23rd and current Prime Minister, as of 11 April 2022. Mr. Shehbaz Sharif came in second in the 2018 elections with 24.35% vs Khan’s 31.82% of the votes. Mr. Shehbaz Sharif is the leader of the Pakistan Muslim League (Nawaz) – PML(N) party, a center-right and liberal conservative political party.


The PML(N) is allied with the US, and, therefore, Washington scored the perfect coup d’état; a pre-emptive coup, so to speak. The reason for the non-confidence vote is hardly mentioned by the mainstream media. As usual, they are paid for reporting on western interests, not on the interests of the people, let alone on the values of democracy.


The coup was not taken lightly by the majority of Pakistani people. They voted overwhelmingly for Imran Khan. People expected better and more stable living conditions and, foremost, independence from Washington-wielded western influence.



Geoengineered Monsoon?



As a consequence of this coup d’état, Pakistanis took massively to the streets. Popular unrest was growing – when the monsoon hit – an extraordinary monsoon. According to CNN reports, rainfall nationwide is 2.87 times higher than the national 30-year average, with some provinces receiving more than five times as much rainfall as their 30-year average.


The monsoon season in Pakistan usually runs from July to mid-September. This year it started in mid-June, “coinciding” with the peak of people’s pro-Khan uprising. The monsoon hit with an extraordinary severity, peaking in the last week of August 2022 – and ongoing.


Islamabad was quick in towing the western climate-freak line.


Pakistan’s climate minister warned that Pakistan is on the “front line” of the world’s climate crisis after unprecedented monsoon rains wracked the country since mid-June.


By now some 5 million people were directly affected, more than 1,200 people were reported killed by the flashfloods and up to a million left homeless.


Associated Press (AP) reports that Nearly a half million people were crowded into camps after losing their homes in widespread flooding.


CNN adds that the southern province of Sindh, which has been badly hit by the flooding, has asked the UN for 1 million tents, while neighboring Baluchistan province — largely cut off from electricity, gas and the internet — has requested 100,000 tents.


[b]Extreme floods have hit particularly the north center-west of Pakistan and the southern Province of Sindh. It damaged bridges and road networks across Pakistan, and agricultural crops. In the Sindh Province 90% of agriculture was wiped out. Agriculture damage country-wide will likely produce food shortages and falling export incomes. It’s an economic disaster – in all possible ways.[/b]


Pakistan’s agriculture sector plays a central role in the country’s economy. It contributes close to 20% to GDP and absorbs 42.3 percent of the labor force. It is also an important source of foreign exchange earnings and stimulates growth in other sectors.


Juxtaposing these extreme floods to Pakistani politics, may show how the dots are connected.



The Washington-inspired ousting of the highly popular PM Imran Khan created massive and lasting people’s uprising. If left unchecked, they may bring the former PM Khan back.



What better way than deviating peoples’ attention away from politics, then by creating a deadly disaster? And this in disguise of an extreme monsoon, never before experienced in Pakistan’s history?



Death and destruction, imposing devastating economic disaster, has never been a hindrance for the diabolical agenda of those behind Agenda 2030 and the Great Reset. And the WEF is just an executing agency for the corporate and elite financial cabal.


Remember: If heat and drought can be geoengineered, so can extreme rainfall and floods be artificially manipulated.



Amply documented: “Environmental Modification Techniques (ENMOD) constitute instruments of “weather warfare” . They are an integral part of the US military arsenal”:



“Weather modification will become a part of domestic and international security and could be done unilaterally… It could have offensive and defensive applications and even be used for deterrence purposes. The ability to generate precipitation, fog and storms on earth or to modify space weather… and the production of artificial weather all are a part of an integrated set of [military] technologies.” Study Commissioned by the US Air Force: Weather as a Force Multiplier, Owning the Weather in 2025, August 1996





Only by being aware of the plan, and by seeing beyond the curtains of fatal deceptions, by stepping above the 24/7 lie-propaganda, may humanity be able to overcome this relentless onslaught.
Reply
#13
PAKISTAN FACES ITS WORST FLOODS IN HISTORY

Reply
#14
E ARE NOT GOING TO PUSSY FOOT ON HAARP TECHNOLOGY. THERE IS A DIFFERENCE BETWEEN THOSE WHO KNOW BASED ON THEIR RESEARCH AND THOSE BRAINWASHED BY THE MSM AND WHO HAVE NOT CONDUCTED THEIR OWN RESEARCH. INDEED I AM LOSING PATIENCE WITH THOSE WHO ARE UNABLE OR UNWILLING TO CONDUCT THEIR OWN RESEARCH

IN  OUR  AGE WHERE ALL YOU NEED TO DO IS GOOGLE ANYTHING. AFTER ALL WE ARE TALKING ABOUT YOUR EXISTENCE AND SURVIVAL. IF YOU ARE NOT INTERESTED IN THAT GO AWAY TO THE MOON OR SOME OTHER PLANET AND GALAXY ON THE DOUBLE.

WHAT WE ARE HIGHLIGHTING HERE IS INDEPENDENT INVESTIGATIONS AND EXPOSURE OF THE MAN MADE USA HAARP TECHNOLOGY AND HAARP WEOPON BEING USED AGAINST HUMANITY.   PLEASE NOTE THAT THIS IS A WORK IN PROGRESS AND BY DEFINITION WILL EVOLVE.





HAARP WEATHER WEAPON CAUSES EARTHQUAKES



TURKEY EARTHQUAKE CAUSED BY US BACKED HAARP ATTACK STRANGE BLUE LIGHTNING SEEN 
Najam Bajwa 



THE EARTHQUAKE IN TURKEY ,THE USE OF HAARP TECHNOLOGY , THE SOLID PROOFS






WHAT IS HAARP TECHNOLOGY AND WHERE CAN HAARP BE USED




HAARP TECHNOLOGY AND FLOODS IN PAKISTAN  
Syed Ali Haider
Reply
#15
AL-MIZAN : A COVENANT FOR THE EARTH
https://www.unep.org/al-mizan-covenant-earth


Al-Mizan: A Covenant for the Earth presents an Islamic outlook of the environment in a bid to strengthen local, regional, and international actions that combat climate change and other threats to the planet. It is a global endeavor to engage Islamic scholars and Muslim institutions in the development and adoption of this Call.


Al-Mizan - A Covenant for the Earth is a restatement of the principles governing the protection of nature in a form that meets current challenges. It examines the ethics behind the social patterning of human existence and enquires into how they could be brought to life today working in harmony with the heartbeat of the natural world.



Environmentalism is deeply embedded in the veins of Islam. It is about personal behaviour and how it manifests itself in our association with others and also about being considerate in our relationship with the natural world and other sentient beings.



These principles grew out of the foundations established by Prophet Muhammad into a range of rules and institutions that manifested an expression of life that was truly holistic. It was based on the Qur’an and it could be distilled into three categories namely encouraging public good, forbidding wrong action and acting in moderation at all times:



“Let there be a community among you that calls for what is good, urges what is right and forbids what is wrong, they are the ones who have success” (3: 104)

AL-MIZAN (‘Balance’ in English) is based on Surah Ar-Rahman (The Merciful) in which Allah Almighty describes the creation in its perfect balance:



"The Most Merciful,

Taught the Quran

Created Humankind

Taught him Eloquence

The sun and the moon move in precise calculation

and the stars and the trees prostrate

and the heaven He raised and imposed the balance (Mizan)

That you not transgress within the balance (Mizan)

and establish weight in justice and do not make deficient the balance (Mizan)”
(Quran 55:1-9)



FAZLUN KHALID : ENVIROMENTALISM IS INTRINSIC TO ISLAM
https://crcc.usc.edu/fazlun-khalid-envir...-to-islam/
Meara Priyanka Sharma[/url]

This article was originally published in [url=https://religionunplugged.com/news/2021/2/19/fazlun-khalid-shows-how-environmentalism-is-intrinsic-to-islam]Religion Unplugged
, with the support of CRCC’s global project on engaged spirituality


LONDON — “The environment” is a relatively recent concept. Thomas Carlyle is believed to have first introduced the word to English in 1828, translating Johann Wolfgang von Goethe’s term umgebung to mean “surroundings,” or “circumstances.”

However, only in the mid-20th century, after the physical damage of World War II revealed the earth to be vulnerable, and human effect on it powerful, did the term as we understand it today—not just the surroundings of a particular individual but rather a vast, precarious ecological entity that humans affect—crystallize in public discourse.

For much of our earlier history, you could argue, we didn’t need the term environment. It was intrinsic to us, like the water in which we swam. Often, it was linked to the divine. The world over, the earth was sacred, worshipped by many faith traditions as God’s creation. And while pre-modern societies were not universally magnanimous toward nature, that sense of sacred reverence had the effect of establishing balance and boundaries—boundaries that modernity obliterated.

Today, as the catastrophic effects of global warming and human impact on the planet reveal themselves daily, and as insufficient action threatens the future of our species, what might it mean to revisit such ways of being? To draw on the wisdom of ancient texts and teachings to shift how we relate to the environment, and to steer and ignite change? Such questions lie at the heart of the work of Fazlun Khalid, one of the world’s foremost experts on Islam from an environmental perspective.

A scholar and activist, Khalid has for decades worked to both raise environmental consciousness among Muslims as well as demonstrate, more broadly, the inherently ecological nature of Islam, and the environmental worldview it espouses. In 1994, he founded the Islamic Foundation for Ecology and Environmental Sciences (IFEES), an organization that gathers and interprets Islamic texts that pertain to ecology and formulates educational and conservation projects based on such principles. He has overseen transformational initiatives in Tanzania, Saudi Arabia, Madagascar, Indonesia and elsewhere, and has lectured on Islamic environmentalism at places like the United Nations, Davos and the Vatican, work that has earned him numerous accolades. Nova Science deemed him “the single most active Islamic environmentalist alive today.”

“The ethos of Islam is that it integrates belief with a code of conduct which pays heed to the essence of the natural world,” he writes in his book, Signs On the Earth: Islam, Modernity, and the Climate Crisis, published in 2019. Embedded throughout the Quran, he explains, are notions of conservation, balance, and a sense of responsibility toward the ecosystems we inhabit, even though the modern, secular notion of “environmentalism” doesn’t explicitly appear. “[Islam] proves a holistic approach to existence,” he writes. “It does not differentiate between the sacred and the secular, and neither does it place a distinction between the world of humankind and the world of nature.”

The potential here is a kind of embodied awareness, says Khalid: one might not be told to protect the trees, but rather behave in a way that protects the trees by default, because of an understanding of our place with the natural order of things. Thus, he says, Islamic environmentalism is a tautology. Islam is environmentalism. As the Quran observes, in Surah 40, verse 57, “The creation of the heavens and the earth is far greater than the creation of humankind.”

The Aftermath of Abundance

In Signs on the Earth, Khalid takes a sweeping look at global history and the perils facing the planet, drawing on years of research, observation and practice. Much of the book chronicles the ascent of modernity and the ways in which industrialization and global trade reimagined the world as a banquet of resources that could be controlled and turned into capital. He argues that this transformation of the environment into something commodifiable—and separate from us—frayed our relationship with the Earth by undermining traditional, implicitly ecologically-minded ways of life. “Modernity… has succeeded in corrupting all natural systems that support life,” he writes, “while holding out a promise of progress toward a better future.”



This story, which culminates in the immense and hastening environmental degradation we see today, is damning and familiar. But the book is at its most revelatory when it hones in on Islamic texts and principles, elucidating the ecological ethic embedded in the Quran and the Hadith (the sayings and teachings of the prophet Muhammad). And beyond that, inviting us to consider how the wisdom of ancient teachings and ways of living—Islamic and otherwise—can inform and reframe contemporary behaviors, priorities and systems, on levels both personal and structural.

“Preindustrial societies were biodegradable, and as they died off the forests regenerated and the sands covered their traces,” Khalid asserts. “We are abusing abundance, and it would seem that nothing we do is exempt in our pursuit of a consumer lifestyle that appears to take precedence over everything else. We are in a progress trap.”



At the end of last winter, I visited Khalid at his home in Norwich, a small city near England’s east coast. It was the early days of the pandemic in the U.K., before the first lockdown—that brief period when we had a sense of what might befall us, but before life had really changed. I remember, on the journey from London, feeling for the first time a collective unease. The train attendant asked, “Do you think masks can stop it?” The taxi driver, having just driven a doctor, informing me: “We’re all going to get it.” There “it” was all of a sudden, a shadow-villain, invisible yet unassailable.



Now, it strikes me as well-timed, meeting Khalid in those strange days, to talk about ways of being in the world, and the toll ours has exacted not just on nature, but on our future as a species. The pandemic is waking us up to our relationship with the environment, to our inseparability from it—to the fact that the separation we maintain is a dubious concept. In pursuit of growth, of convenience, of material things, of incorporeal wealth, we had cast aside the fact that we live on a planet, inside delicate ecosystems that can bite back. As we began to adjust our lives to the new presence of the virus, we were also being reminded that despite what we might think and strive for, we aren’t entirely in control. Indeed, a fitting moment to consider how the realm of the sacred could catalyze reorientation on a grand scale.

Rediscovering the Moral Force of Religion



Over the course of a long afternoon, I spoke with Khalid, a soft-spoken man with the formidable presence of a statesman, about his journey into the ecological underpinnings of Islam. He traveled a circuitous path, immigrating to the U.K. from Sri Lanka and winding his way through work with the military, factories and civil service before turning to activism and scholarship.

Khalid was born to a Muslim family in Colombo in the 1930s, when the island was known as Ceylon, and under British colonial rule. Though Islam was part of the fabric of his childhood—he was taught to pray and read the Quran—he wasn’t exposed to a deeper understanding of the faith and the world it envisions. “Religion was reduced to ritual,” he told me. “That’s all the imperial powers would allow us to do.”



He considers that dissociation, between the outer layer of religion and its moral force, to be related to the broader rupture between society and the environment, a fissure which followed from Western colonialism and the rise of industrialization, though that kind of thinking wouldn’t come until much later. In the Colombo of his childhood, as was the norm among the aspiring middle class whether Muslim or Buddhist or Hindu, he attended a Christian missionary school, where he received “a shaded view of the world” and largely felt benignly toward the British occupiers.



“In the afternoons we’d dress up and go to the park, and on Saturdays, we would enjoy the Ceylon Light Infantry, made up of Sri Lankan musicians playing British martial music. These were the colonial tricks they played on us,” he says of the British. “Clever buggers.”

As a teenager, Khalid began to learn how to fly planes, and when he was 20, he and a friend decided to make their way to England and try to join the Royal Air Force. They traveled overland, taking trains through India and Pakistan and hitchhiking across the Middle East and Europe, eventually landing on the shores of southern England in 1953. They went to the nearest city, Brighton, and walked right into the military recruiting office, where they announced to the sergeant behind the desk that they had hitchhiked from Ceylon to enlist. Impressed, the sergeant called in the local newspaper to photograph their travel-worn feet and signed them up right away. Their story made the news and became a bit of a recruiting tool for national servicemen, Khalid recalls. “They said, ‘look at these colonials, they’ve come all this way. What about you, lads?’”



While in the Royal Air Force, events such as the British invasion of the Suez Canal began to awaken Khalid politically and give rise to an anti-imperialist sensibility. After a decade, he left and began working on the floor of a factory for Courtaulds, a large chemical manufacturer in the U.K., alongside a multicultural workforce with large numbers of emigrants from South Asia. Having sidelined his religion and culture during his military years, Khalid was moved to see his Sikh, Hindu and Muslim colleagues practicing their faith in their own way, and began to explore his own relationship with religion, as well as his activist leanings. Eventually he became head of the trade union, dealing with race issues and strikes over working conditions and negotiating demands for wage increases.



Those experiences stoked his interest in systemic change and the immigrant experience in the U.K. and led him to join the government’s Race Relations Board and the Commission for Racial Equality, where for more than two decades he investigated racial discrimination cases across the country. He recalls going into the homes of Caribbean and South Asian immigrants, all of whom were, in the midst of professional and personal hardships, girded by faith.

“There was always a presence of the divine, and that was sustaining,” says Khalid. “Religion was about how to live.”



The idea of religion as not just a set of rituals but a way of being in the world led Khalid toward a politically-charged Islamic community in the U.K., founded by a Scotsman named Ian Dallas. Its members were a mix of feminists, environmentalists and leftists who were vocal about how the modern financial system was tearing up the fabric of society and the natural world.

“These activities,” Khalid writes, “led me to the discovery of a fundamental connection between the nature of money that feeds our current civilization and its ultimate expression, which is responsible for the environmental debacle that is advancing upon us.” In the 1970s and 80s, with the environmental movement gaining steam, Khalid felt compelled to get involved. “I knew things were changing, and changing rapidly: pollution, the destruction of forests, climate change.” But at the time, he says, he didn’t see a specifically Muslim response to the unfolding shifts.



Khalid became curious about what Islam had to say about environmentalism and found it to be an underexplored area. “There was the hint of the existence of an Islamic environmentalism that needed to be expressed in a way that cut through the confusion of our times,” he writes. So, he decided to return to school and pursue a master’s degree at Birmingham University, focusing on just that. As he went about his inquiry, he recalls the thrill of discovery: “I was hardly able to find a page in the Quran that did not mention the cosmos, or the Earth, or the sentient beings that thrived in it, and numerous other aspects of the natural world.” The environmental ethos of the text was utterly clear to him.



From there, Khalid set about figuring out to articulate it, and then, having articulated it, figuring out how to put it into practice, as well as understanding why that sensibility had lapsed in the way Islam was conveyed and practiced. In the years to come, he would turn his body of knowledge into a teaching tool called “Quran, Creation, and Conservation,” form the Islamic Foundation for Ecology and Environmental Sciences, draft the Islamic Declaration on Global Climate Change, and present and speak at fora around the world, activities which have occupied him for the last two decades.



Healing the Fissure Between Humans and Nature

Of course, Islam isn’t the only faith with an environmental consciousness; one could argue that an attentiveness toward and reverence for nature exists across all religions. The issue, says Khalid, is that in our industrialized and money-centered world, in which nature has become something commodifiable, those foundational connections have been reduced to meaningless, often hypocritical rituals, which only exacerbate the gap between our society and our environment. To use an obvious example, much of the world might give a tree pride-of-place in the living room each December, a tradition that grew out of pagan beliefs about the sacred and life-giving power of nature, but the consumerist frenzy that follows rather negates any underlying ecological sensibility.



So how did we get here? Khalid distills the persistent destruction of the environment, even in the face of the immediate threat of global warming and overwhelming scientific warnings, down to two main causes. The first is the loss of a sense of the sacred, which “kept us anchored within the limits of the natural world.” He writes damningly: “We now exist in soulless secularized spaces, concealing the reality that we are all trapped in an irresistible undertow of debt and hedonism aimlessly driving us through oceans of consumerism.” What follows from that is the second cause, which is the disconnection between humans and nature, the notion of nature as something to be conquered, exploited. He quotes environmentalist and writer George Monbiot, who critiques an effort by the U.K. government to put a price on the living world:

The natural capital agenda is the definitive expression of our disengagement from the natural world. First we lose our wildlife and the natural wonders. Then we lose our connections with what remains of life on Earth. Then we lose the words that described what we once knew. Then we call it capital and give it a price. This approach is morally wrong, intellectually vacuous, emotionally alienating, and self-defeating.



Estranged from what nourishes us (via our obsession with value), we seek nourishment from that which estranged us in the first place, increasingly unable to imagine an alternative even as the planet frays before our eyes. And, paradoxically, the more knowledge we accumulate about natural phenomena, the wider the gap seems to be between our society and the natural world, and the less action we seem to take to protect it. “Our civilization, which has ostensibly been built on the scientific paradigm, ignores its own science and the warnings of its own scientists,” writes Khalid.



Given all of this, Islam, he argues, offers ways of thinking about our place on Earth, in relation to other life forms and ecosystems, that could heal these widening fissures and help rebuild a unified rather than antagonistic relationship with the world that houses us.



The concept of fitrah, for example, which is often translated as “original state,” or just “nature,” speaks to the sacred purity of the earth, the ideal natural pattern into which humankind fits. “There’s a simplicity inherent in this message that conveys to us a sense of where we belong,” writes Khalid. It’s a humbling idea, asking us to conceive of ourselves not at the top of a hierarchy, with limitless power and entitlement, but rather within a complex and carefully-balanced order that predates us and will outlast us. From the Quran, 17:37:

Do not strut arrogantly on the earth

You will never split the earth apart

Nor will you ever rival the mountains in stature.



The term ayat, as well, encapsulates how in Islam, the sacred is fundamentally integrated with the natural world. Ayat applies both to internal prayers and natural phenomena; the world itself is an expression of the inseparability of the two. Nature is not divorced from but rather continuous with the human psyche. “We now need to regain that consciousness we once had,” writes Khalid. “An awareness that we are deeply and irrevocably interwoven into [nature’s] fabric and a realization that by causing it grievous bodily harm, we harm ourselves.” If we consider the Earth to be an extension of ourselves, essentially our lifeblood, perhaps we can reappraise our responsibilities toward it rather than continue to blindly engineer our own demise within it.



Khalid also highlights Islamic principles that provide ways of thinking about how our lifestyle and economic systems could be guided by an environmental ethic. The concept of iqtisad, for instance, promotes moderation and simplicity, insisting that “one group or individual cannot take undue advantage over others in the distribution of limited resources.” Zakat necessitates distribution and sharing; relatedly, sadaqah is the voluntary giving of surplus wealth. More broadly, ihsan is about doing what is good or beautiful, and what is good or beautiful as laid out in the Quran is caring for the environment which sustains all life.

From the Hadith, for example:

The world is sweet and verdant

And verily Allah has made you stewards in it

And He sees how you acquit yourselves.

And mizan, the balance principle, articulates how humankind must live in harmony with the rest of creation. Consider verses 55:1-8 from the Quran:

The All-Merciful taught the Quran,

He created man, and taught him clear expression.

The sun and moon both run with precision,

The plants, stars, and the trees all bow down in prostration

He erected heaven and established the balance …

So that you would not exceed the balance.



Of course, the extent to which we have blown past that notion of balance is stark, given how we have altered the climate, poisoned the water and soil, accelerated extinctions of other species, felled the forests… left our mark to such an extent that human impact on the planet has given rise to a new geological era, the Anthropocene.



Framing environmental rules with Islam rather than secular laws

With the enormity of environmental challenges before us now evident and widely accepted, Khalid is committed to exploring how Islam—and its nearly 2 billion followers—can participate in solutions, as previously marginalized faith communities around the world increasingly take up the task. “This crisis should remind Muslims of the deep ecology of their faith,” he writes. For Khalid, catalyzing that consciousness sometimes involves speaking and writing about Islamic principles that might spark environmental sensitivity and new ways of thinking about issues like sustainability and equity, for those inside and outside the faith. In other cases, the work is more targeted, demonstrating to believers how their actions might be at odds with Islamic teachings, and thus prompting specific behavioral changes.



One example Khalid repeatedly cites is his work with a community of fishermen in Zanzibar, who had resorted to dynamiting coral reefs to procure fish, a method which ultimately was destroying the spawning ground of the fish. For years, the World Wildlife Fund had been trying to intervene but to no avail. When Khalid was called in, he brought together the fishermen, community imams and local political leaders for a workshop entirely based on the Quran, in which he illustrated how the faith is rooted in a respect for all life forms and the interconnectedness of humankind and the natural world. Using religious texts, he explained how the fishermen were destroying an entity that nurtured them, destroying Allah’s creation and thus destroying their protector. Within days, the fishermen stopped dynamiting. “The leader said to me, ‘We can break the government’s laws, but we cannot break Allah’s laws,’” Khalid recalls.



He could see, then, that for people of deep faith, framing the importance of conservation and environmental protection in religious terms had a unique impact. It was a way to prompt lasting change, because it spoke to what was already fundamental, rather than something imposed from elsewhere, a Western environmental NGO, say. Instead, conserving the environment became an extension of being a good Muslim, a form of worship. “That was indication to me that I was living the right path,” Khalid told me.

Finding New Frameworks in Sacred Teachings

Perhaps, for people outside the faith, the utility of Islamic principles in furthering environmental consciousness seems far-fetched. But the lesson here is a universal one: lasting change doesn’t happen by decree; rather, it emerges from a reimagining of the framework, to the extent that the change becomes not just appealing, but essential. A sort of inevitable byproduct; a new normal.



Indeed, what Khalid seeks to convey isn’t a singular adherence to Islamic principles, but the broader utility of a holistic approach to the environment; a worldview that espouses interconnectedness and horizontality over power and conquest. He finds this in Islam, though it can certainly be located in diverse spiritual practices. And perhaps this elastic time, which has stretched our understanding of normal and laid bare both our vulnerability and our resilience, has room for ideas like those found in Islam, and across so many sacred realms. Fundamentally, what Khalid believes the sacred provides is space for intuition, for questioning, for fluidity, for feeling. These are qualities that ground us, remind us of our place within the bigger picture, of the vital network of relationships we participate in—qualities that have been stripped away by the “clockwork machine” of modern life.


In this unprecedented moment of flux, of reckoning with what makes our world tick, and at what cost, we might be newly receptive to the ineffability of the spiritual—to its capacity to strike at the heart, on a personal and global scale, and drive us to not just adapt to new ways of being, but actively imagine and reify them. In turn, environmentalism could once again become a concept we no longer need, because it is so foundational, so inseparable from what it means to live.
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#16
AS WE  ARE ENGAGED IN A GLOBAL STRUGGLE OF TRUTH AGAINST FALSEHOOD. THIS INCLUDES THE ULTIMATE TRUTH AND REALITY ON HAARP. AS WE ATTEMPT TO EXPOSE THE DAJALLIC NWO PLEASE BEAR IN MIND THIS IS A WORK IN PROGRESS.  

AT THIS STAGE WE CAN ONLY EXPRESS OUR SYMPATHY AND SOLIDARITY WITH THE INNOCENT VICTIMS OF ANY HAARP CLIMATE GEOENGINEERING WAR ACTS GLOBALLY. ALSO WE STRONGLY CONDEMN ANY ROGUE NATION WHICH FALLS SO LOW IN CIVILISATION AND RESORTS TO SUCH GENOCIDCAL BARBARISM.   THIS TECHNOLOGY NEEDS TO BE OUTLAWED IMMEDIATELY BY THE UN. IF NOT SOME NATIONS WILL RESORT TO RETALIATORY MEASURES.

WEATHER MODIFICATION AND THE US MILITARY




CLIMATE INSTABILITY WORLDWIDE:

DOES THE US MILITARY “OWN THE WEATHER”?

“WEOPONIZING THE WEATHER” AS AN INSTRUMENT OF MODERN WARFARE?

There are too many coincidences and contradictions.

Prof Michel Chossudovsky
https://www.globalresearch.ca/does-the-u...re/5608728


WEATHER AS A FORCE MULTIPLIER :

OWNING THE WEATHER IN 2025

https://apps.dtic.mil/sti/citations/ADA333462



View the full text of this report



Accession Number:ADA333462

Title: Weather as a Force Multiplier: Owning the Weather in 2025

Descriptive Note: Research rept

Corporate Author: AIR WAR COLL MAXWELL AFB AL

Personal Author(s): House, Tamzy J.


Report Date: 1996-08-01

Pagination or Media Count:53.0

Abstract: In 2025, US aerospace forces can own the weather by capitalizing on emerging technologies and focusing development of those technologies to war fighting applications. Such a capability offers the war fighter tools to shape the battlespace in ways never before possible. It provides opportunities to impact operations across the full spectrum of conflict and is pertinent to all possible futures. The purpose of this paper is to outline a strategy for the use of a future weather modification system to achieve military objectives rather than to provide a detailed technical road map. A high risk, high reward endeavor, weather modification offers a dilemma not unlike the splitting of the atom While some segments of society will always be reluctant to examine controversial issues such as weather modification, the tremendous military capabilities that could result from this field are ignored at our own peril. From enhancing friendly operations or disrupting those of the enemy via small scale tailoring of natural weather patterns to complete dominance of global communications and counterspace control, weather modification offers the war fighter a wide range of possible options to defeat or coerce an adversary. Some of the potential capabilities a weather modification system could provide to a war fighting commander in chief CINC are listed in table 1. Technology advancements in five major areas are necessary for an integrated weather modification capability 1 advanced nonlinear modeling techniques, 2 computational capability, 3 information gathering and transmission, 4 a global sensor array, and 5 weather intervention techniques. Some intervention tools exist today and others may be developed and refined in the future.



Descriptors:




Subject Categories:
  • Meteorology
  • Military Operations, Strategy and Tactics


Distribution Statement:

APPROVED FOR PUBLIC RELEASE




HAARP WEATHER WEAPON CAUSES EARTHQUAKES


HAARP MASTER



H.A.A.R.P. | DEPREM OYUNLAR?



HAARP DEPREM MAKINESI


ACCORDING TO SENATOR DIANA IVANOVICI SOSOACA EARTHQUAKE IN TURKEY AND SYRIA WAS CAUSED BY THE US
Voltaire Network | 14 February 2023 

https://www.voltairenet.org/article218842.html



Romanian senator Diana Ivanovici Sosoaca, speaking on 8 February 2023 before the Romanian Parliament, observed that:


 One minute before seismographers detected the earthquake, Turkish gas and oil pipelines were shut down (NB. This is the only allegation we were unable to verify).



 24 hours before the earthquake, 10 Western countries recalled their ambassadors from Ankara.



 5 days before the earthquake, several Western countries, including Romania, issued a travel warning to Turkey without providing a motivation.



The earthquake that rocked Turkey and Syria was followed by more than 150 aftershocks, the most violent being the sencond one, not the first. Atypically, it had no epicenter, but erupted along a fault line over several hundred kilometers. Further tremors are likely to occur, including in Istanbul.



Moreover :



Some 15 Turkish companies, which import $18.5 million worth of equipment from the United States, have been re-exporting it to a dozen Russian firms, targeted by the coercive measures unilaterally imposed by Washington [1].



Turkey dismissed U.S. Treasury Under Secretary for terrorism and financial intelligence Brian Nelson, who traveled to Ankara to demand an end to Turkish military exports to Russia and to Turkey’s opposition to Sweden’s accession to NATO [2].



The sabotage of the Nord Stream pipelines, on 26 September 2022, was publicly announced by U.S. President Joe Biden, at a joint press conference with German Chancellor Olaf Scholz, as an operation that he would envisage in the event of a Russian intervention in Ukraine. Shortly thereafter, Assistant Secretary of State Victoria Nuland made a similar statement during a hearing before the United States Congress [3].



 During World War II, the United States had successfully experimented with ways of provoking tsunamis, as New Zealand declassified documents have revealed [4].



 At the end of the Vietnam War, the United States and the Soviet Union agreed to refrain from any act of war related to the use of the environment and signed the “Convention on the ban on using environmental modification techniques for military purposes or any other hostile purposes” (1976) [5]. This treaty (not signed by France) prohibits "Any technique for changing – through the deliberate manipulation of natural processes – the dynamics, composition or structure of the earth (article II)", which clearly includes earthquakes.



 With the dissolution of the Soviet Union, the United States recruited those scientists associated with the Pamir program which had successfully provoked earthquakes [6].



Voltaire Network had already entertained the possibility, in 2010, when the earthquake that devastated Haiti coincided precisely with the launching of a Pentagon exercise supposedly aimed at coordinating and deploying private aid in disaster areas [7]. In this case, Senator Diana Ivanovici So?oac? goes further, interpreting these elements to indicate that the earthquake in Turquie and Syria was deliberately caused by the United States.



What is abundantly clear is that the Biden administration feels no compassion for the victims since it has prohibited any deployment of Western aid in Syria, with the exception of the Idlib region still controlled by Western-sponsored jihadists. Admittedly, State Secretary Antony Blinken boasted that the United States is providing Turkey with the lion’s share of the aid. However, it is not the impression shared by the people that we contacted on the spot.
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#17
7000 GLACIERS ARE MELTING ESPECIALLY IN GILGIT BALTISTAN
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#18
MULTI-BILLION DOLLAR “DIRECTED ENERGY WEOPONS (DEW)” MARKET, FOR MILITARY AND CIVILIAN USE (?). WERE DEWs USED IN HAWAII?
https://www.globalresearch.ca/buoyant-mu...se/5829357

Directed Energy Weapons (DEW)
constitute a buoyant $5.3 Billion dollar business (2022) which is slated to increase to $12.9 Billon dollars by 2027. This profit-driven military-industrial market is dominated by six “Defense Contractors” including Raytheon, Northrup Grunman, BAE Systems (plc), Boeing, Lockheed Martin and L3Harris Technologies.

According to Raytheon:
 “The development of directed energy (DE) technology is used to counter the drone threat”.


There are several sophisticated Directed Energy Weapons technologies: High Energy Laser (Hel), High Power Radio Frequency Weapons, Sonic Weapons, Electromagnetic Weapons. (For details see Table below entitled Directed Energy Market Highlights[.
While DEWs are largely intended for military use, so-called non lethal” and/or “less lethal” Directed Energy Weapons are also envisaged for so-called “Homeland Security applications” 

Evidence (yet to be confirmed) is that usage of DEWs is not limited to Hawaii.

The Evidence: Were Directed Energy Weapons Used in Hawaii?
Images confirm the extent and nature of devastation and destruction. (see videos below). 
They also suggest that the damage incurred was not attributable to “natural causes”. 
The evidence suggests that Directed Energy Weapons (DEW) may have been used (yet to be fully ascertained) and that the acts of destruction were deliberate.



Video: Houses are Targeted? Green Trees Remain Untouched

Watch below an aerial footage. The location of this Wildfire remains to be confirmed. It may have been in Southern Oregon. [August 19, 2023]

How is it possible to have totally burned down houses in between undamaged trees?


Video: “Intentional Destruction”?


Note the above CBS report points to “A Wildfire Disaster”.

Thousands of families have lost their homes, burnt to the ground. The devastating impacts resulting from possible DEW attacks are not mentioned. The official statements point to “Natural Causes”: 
“Can you imagine calling up a family that has just seen their home burn to the ground and offering to buy their land for below market value? This is apparently happening in Hawaii right now on a massive scale.”  Michael Snyder, (August 17, 2023)

Among the six private companies of the military industrial complex, Raytheon and BAE Systems are also involved in ENMOD technologies on behalf of the U.S. Air Force.

There is a flourishing international market. DEWs are exported Worldwide. There are various technologies including Electromagnetic weapons. The usage for so-called “Homeland Security applications” includes “non-lethal” civilian applications including Airport protection, riot controls, protection of infrastructure (see below).

A Citizens’ Criminal Investigation?
Are these so-called “non-lethal or “less lethal” DEWs available for acquisition or purchase by private sector and/or governmental entities? Are sales and non-lethal usage of DEWS subject to regulation?According to MarketandMarkets.com, non military “non-lethal” applications constitute more than 41.2% of the North American market:

“Rising demand for laser weapons for security across land, air, and sea, new development of directed energy weapons, and the adoption of non-lethal weapons are driving the market growth. A citizens’ investigation is required to establish what is behind this devastating process of destruction in Hawaii and in various  parts of America.   Our thoughts today are with the people of Hawaii. Below is an examination of the Directed Energy Weapons Market by: 

Reply
#19
WHAT ON EARTH IS GOING ON?   IN THE CURRENT WEATHER WARS WHO IS CONTROLLING THE WEATHER? MORE IMPORTANTLY WHAT IS THEIR AGENDA? IS THERE A WAR ON HUMANITY GOING ON ?





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