No ethics involved in this people's behaviors
LARD
Australia’s police forces are buying up devices capable of causing long-term hearing damage from a distance.
The controversial Long Range Acoustic Device, or LRAD, has been used to disperse crowds in protest situations in the US.
Its use at a Pittsburgh G20 protest in 2009 left University of Missouri English professor Karen Piper with permanent hearing damage.
‘We had seen these machines there [that] looked like an armoured vehicle with a satellite dish on top,’ says Piper, who had been observing the protest from a distance.
“Then this machine emits this long piercing noise. It’s a very high frequency, it really hurts your ears.
‘I started to not feel well immediately after that. I felt dizzy and nauseous and disoriented.’
The LRAD is billed as a non-lethal method to disperse a crowd. Given its unpleasantness, one might be able to justify this on the grounds that it is only used to prevent death or serious injury, yet the side effects on those in its path, like the mandated vaccines against which they are protesting, are permanent:
Piper’s hearing continued to suffer in the following days and months. Tests eventually revealed the effects caused by her exposure to the LRAD were permanent.
‘It’s actually nerve damage, and those nerves will never recover,’ she says.
The AFP has them in their arsenal:
The Law Report contacted all of Australia’s police forces and found more than half now own LRADs.
Victorian, West Australian, South Australian and Queensland police, as well as the Australian Federal Police, admitted to purchasing the device, while New South Wales and Northern Territory police would not comment.
The AFP have the weapon, they were pictured outside Parliament House, wearing earplugs, and were pictured with a weapon that looks exactly like an LRAD. No wonder Kershaw looked like he wanted to get out of there in a hurry.
Melbourne University sound and law expert James Parker says potential use of the LRAD in Australia is deeply troubling.
‘The secrecy of the state around the tools, the weapons that it has and is capable of using on its population is something to be really, really concerned about,’ says Parker.
‘It expands the nature of police/state/military authority in a certain kind of way. It makes sound itself part of the arsenal that police and military and state institutions have.
‘I think there’s a question about whether or not we want sound to be used in this way at all.’
Academia and the ABC used to care about this sort of thing back when they were the apologists for the paramilitary Antifa terrorists who essentially had the run of the streets, meaning that only Marxists could protest without getting beaten up. Now that ordinary people are protesting against the implementation of Communism 2.0, academia and the ABC have been noticeably silent.
It is also telling that Australian police forces felt these weapons were necessary a few years prior to the government putting the entire nation under house arrest to stop the sniffles. Like so many aspects of the plandemic, the infrastructure was already in place well in advance.
Note that the LRAD has military applications. (The fact that it has an acronym should be a dead giveaway):
The LRAD is marketed as a communication device, and was first used at sea by the US Navy and commercial shipping companies to ward off pirates.
Later, the device was deployed by the US military in Iraq and Afghanistan to clear buildings.
‘They could play the LRAD’s alert function at high volume, people wouldn’t be able to stand it, they would run out and the snipers could pick them off,’ says Parker.
Parker says LRADs have since been marketed ‘quite aggressively’ to military and police forces around the world.
None of Australia’s state police forces would provide The Law Report with guidelines for LRAD use, though some said they would only be used for communication, such as in siege situations.
Yet Parker says the nature of the technology and its ability to cause harm to bystanders means it should be the subject of much broader debate.
‘Police and military have been able to hurt people for a long time—they have batons, they have guns—[but] the LRAD is indiscriminate,’ he says.
‘Whoever happens to be in the way of the soundwave is equally likely to be affected, no matter who you are, no matter why you are there. At least a baton should in principle be aimed at somebody, while the LRAD is aimed at everybody.
‘Whether or not my hearing is damaged at a protest because the police use the LRAD, I think there’s something malevolent about the fact that I’m just being compelled through sound to act in a certain way. I’m being treated as a brute biological entity.’
So there you have it. The Australian Federal Police are using a military grade weapon on ordinary people who refuse to inject poison into their bodies. This should be the biggest news story in the country, but naturally the Lying Press are silent on this matter.
Our struggle is not simply about removing the vaccine mandates, nor ending the replacement immigration program which was used to weaken us in preparation for the current global depopulating program. The governments which are implementing Covid Tyranny must be entirely removed, as must the Lying Press which covers for them, the security forces which protect them, plus the organisations and people that our purported “democratic” governments ultimately answer to.
Hint: It’s not us. We get the sound weapons.
Link
https://xyz.net.au/2022/02/australian-federal-police-used-sound-weapon-on-canberra-convoy-protesters/
The Sphinx
Bucegi Mountains Romania
Peter Moon
Michael Salla
Hall of Records
Tables 9 ft heights
Holographic Technology
Radu Cinemar
Past of history became very clear.
Get in front of the holographic projections and get the real history of human kind
Talks about the Genesis of humanity.
DNA formation orchestrated by Extraterrestrials.
The creaters of the hall of records were very tals.
Mystery of Egypt. is the third book in the series.
Pieces of Stones record holographic piece of history.
Inside the Earth book talks about the science of the Black Hole.
Cavern Sculptures of Easter Island
The island of Rapa Nui is internationally celebrated for its large stone sculptures, the moai. Much attention has been directed at various aspects of these remarkable statues, including studies of their form, function and transport. In this paper, I wish to address the subject of a group of stone carvings at the other end of the size spectrum, the moai maea, or small portable stone sculptures. These objects are not particularly well-known; and relatively few could be found in collections until 1956 when nearly a thousand examples of such were acquired during the Norwegian Archaeological Expedition to Easter Island. Unfortunately, these objects have received very little attention, and in this article I hope to address some of the questions and misconceptions surrounding them and to briefly describe their nature.
- First of all, I should make it clear that the existence of moai maea did not originate with the Norwegian Expedition, but were noted on several occasions during the 19th century. The 1870 Gana expedition, for example acquired several moai maea including examples of stone plaques with figures in high relief and three-dimensional sculptures (Heyerdahl 1979 pp.20-21). A visit by the French warship La Flore two years later likewise resulted in the acquisition of small stone images (Heyerdahl 1975 pp.53-56). In 1882, Geiseler collected some moai maea and provided the following commentary:
- "These idols always remain in their huts like family idols, of which each family possesses at least one; the wooden idols are taken along to festivals." (Ayres and Ayres 1995 p.66).
- "The small wooden and stone images known as `household gods' were made to represent certain spirits and belong to a different order from the gods, though accredited with many of the same attributes. They occupied a prominent place in every dwelling and were regarded as the medium through which communication might be made with spirits, but were never worshipped." (Thomson 1891 p.470)
Paymaster William Thomson, a visitor to the island in 1886 with the US Mohican, recorded the following observations:
As should be emphasized, these examples of moai maea were observed and collected in the 19th century. Being portable, however, they were subject by their owners to being moved for safe-keeping, storage or other purposes. Many of the objects mentioned above can be found in museums in Europe, South America and the United States.1
The 1955/56 Norwegian Expedition obtained nearly a thousand small stone carvings, the majority of which had been stored or displayed in inheritable private family caves. The existence of secret caves on Easter Island has long been recognized. Roggeveen, who in 1722 was the first known European to have encountered the island, suspected their presence, and their existence was well-noted by subsequent visitors (Heyerdahl 1975 pp.78-81, 148-150). The circumstances under which the Norwegian Expedition's objects were collected were very complex and are described in detail in an article entitled, "Cave disclosures to the Norwegian Archaeological Expedition in 1955/56" as published in Heyerdahl's 1975 volume, Art of Easter Island (1976). A general, popularized version was presented in the book, Aku-Aku (Heyerdahl 1958). Additionally, expedition member and archaeologist Edwin Ferdon provided his version of events in his expedition narrative entitled One Man's Log (Ferdon 1966). In short, the sculptures were obtained through a very complex series of personal interactions involving gift-giving, barter and purchase.
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As mentioned earlier, although a great number of these objects were obtained, they remain very little studied. I suspect that the primary reason for this situation is the existence of several persistent rumors involving their manufacture and date. Some of these rumors include the notions that gullible expedition members were persistently fooled by local artisans, or that the foreigners believed uncritically that they were consistently obtaining objects of great antiquity (e.g. Conniff 1993 p.78). These rumors are woefully incorrect. Having carefully reviewed Heyerdahl's own comments, and having interviewed him and Edwin Ferdon regarding these controversies, I am convinced that the archaeologists themselves were very wary of the possibility that they might be being hoaxed. Some of the visits to private caves revealed intentional displays of objects, which though interesting, gave no particular indication of antiquity apart from their unusual artistic themes and craftsmanship that wasn't apparent on the island at the time. In fact, it was well-known that some recently manufactured sculptures were being presented as old, and ironically in a few cases, older sculptures presented as new. A number of sculptures, however, exhibited patina, organic surface growth or exterior dust accumulations which appeared to be of natural origin, which indicated that they were very likely not manufactured during the time of the Expedition's tenure on the Island. In fact, a few of the cave owners claimed that some of the objects had been carved by their grandfathers, perhaps placing their manufacture in the latter part of the 19th century.
The issue of age is a difficult one. Stone sculptures in general are notoriously hard to date, so at this time it is not easy to ascribe specific ages to these objects. There are, though, several sculptures representing post-missionary themes such as rabbits and horses thus indicating a post-mid-19th century date.3 The possibility that others of these objects might indeed possess an interesting degree of antiquity, however, cannot be ruled out.
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- "With the exception of some pieces which depicted unique and extraordinary objects, most of these sculptures were represented by a series often or more examples. Each series offered one, two, or occasionally three prototypes which were finer and better executed, and presented traces of surface erosion. Once could recognize traces of roots on some statues which must have been deposited on the ground, as well as spots of lichen. These pieces were, in my opinion, old. Although we have no scientific means of determining the exact age, they could well antedate the visit of our Franco-Belgian expedition in 1934. The others were cruder, either copies of the former, or later imitations made without access to the model. In fact, Heyerdahl had himself almost instantly realized that the latter category contained modern products, due to their great contrast in execution and patina." (Lavachery 1976 p.13)
In 1964, Henri Lavachery was one of the few to examine these objects where they are housed today in the in the Kon-Tiki Museum in Oslo, Norway (Lavachery 1965 pp.156-159, 1975 p.13). He wrote:
- The diversity of the themes represented in moai maea is also interesting. Alfred Métraux, in his Ethnology of Easter Island, wrote:
- "Though modern natives carve hundreds of small stone images, those which really belong to the old culture are rare and cannot be regarded as a normal expression of the local art." (1940 p.299)
- Unfortunately, I must disagree with Métraux in terms of his categorization of "normalcy" in Easter Island art. If one comprehensively examines the corpus of portable sculpture in both wood and stone, along with other materials such as tapa, one is confronted with the incredible diversity of artistic themes. Heyerdahl's Art of Easter Island contains such a corpus and, in fact, serves as a useful source-book for contemporary Island artists. The themes regularly transcend the traditional categories ascribed to Island art such as moai kavakava, moai tangata manu, etc. The observation of artistic diversity on the Island is more readily apparent and accessible in the Island's petroglyphs in which studies by Lavachery (1939) and by Lee (1992) are outstanding examples. I agree with Heyerdahl when he writes:
- "Contrary to previous assumptions, it can safely be concluded that diversity rather than conformity typifies the aboriginal local art." (Heyerdahl 1979 p.29)
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That some of these objects might be of a cult nature can also be suggested by their artistic themes. There are several representations of human skulls which contain a pecked circular depression on the cranium.4 The explanations provided by the owners was that they were for the purpose of containing powdered human bones. Several of the caves containing the moai maea also held burials.
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What might these objects collected by the Norwegian Expedition represent? I've already mentioned the comments of some of the 19th century visitors and here are a few more suggestions: It's possible that some of these sculptures are 19th century trade objects which were stored in caves for safe-keeping. If this is the case, however, there was a surplus and the often bizarre themes depicted would be arguably of less appeal to visitors than say the traditional moai kavakava , and so forth. Another possibility is that these objects are models of themes previously represented in wood, and given the limited longevity of wooden objects, and the scarcity of wood, stone was turned to as a more permanent medium. Yet another idea: whereas the missionaries compelled the Islanders to burn or otherwise destroy the wooden cult images and rongo-rongo tablets, perhaps the hidden stone images represent an attempt to shelter the old from the intrusive and transformative new.
Let me summarize some of my points as follows:
- - small portable stone sculptures, or moai maea, form a category of art that has been little studied and apparently little appreciated by scholars of Rapa Nui.
- - such objects were noted by early Western visitors in the 19th century and a number of these objects can be found in museums.
- - the Norwegian archaeological expedition of 1955/56 obtained a vast number of these objects, some of which were identified as being of recent or contemporary manufacture. Others, though, show indication of being of pre-1955 age by evidence of cumulative surface deposits.
- - of the older items, there are a number of pieces for which a post-missionary date is necessary due to thematic elements. For many others, the dating is uncertain. And it should be emphasized that it was never claimed that these objects were of greater antiquity although such a possibility cannot be ruled out in some instances.
- "That this tradition of small stone sculpture had not found its way to museum shelves or the sophisticated propos of primitive art galleries was quite probably because wood carving and Polynesia had always been synonymous in the minds of Pacific Island experts. Actually, small stone carving is not unique to Easter Island, since it has been found on Raivavae, Tahiti, and in the Marquesas. The difference, however, is the quantity and wide range of subject matter of the Easter Island specimens, not to mention their magnificent freedom of expression...However, the new and the old Easter Island stone sculpture should be a revelation to the world of art." (Ferdon 1966 p.123).
In the title of my paper, I used the term "aberrant art", a term which I feel is appropriate given that the cave sculptures remain controversial, if not confounding. Edwin Ferdon offers the following insightful perspective:
Unfortunately, thus far it has not. Much remains to be studied of this interesting collection including a detailed analysis of motifs, relative chronology and assemblage patterns. In short, regardless of the age or circumstances, the moai maea collected by the Norwegian Expedition and others before represent a genuine Rapa Nui art phenomenon.
The information is recorded in the book "The Serpent Race and the Deep State" by Valiant Thor
On the island are sculptures of different kind that those that brought Easter Island the world wide fame.
The creators of these sculptures were conquered by thise who erected the later type and those were overthrown by those that toppled both of them and their statues.
Thor Henderdahl has published a book Aku-Aku.
Link
https://community.plu.edu/~ryandp/EIart.html
Weather War
We are in a Weather War.
Chemtrails are behind it
Similar Texts can be found in all meteorological news.
Confusing population.
Toxic material is sprayed over us.
Civilian population is used as testing ground in the winter weather roller coaster.
will nuclear winter will cancel out global warming
Nuclear Winter was used in cold war era.
Are we an Unwilling and Unaware Member of a Psychological eExperiment?
Yale University with a study which began in July 2020. The study, which was not published online until October 2021 (once everyone was vaccinated) was to test “how persuasive messaging affects COVID-19 vaccine uptake intentions”.
Recent studies had shown that explaining vaccine herd immunity increased willingness to receive a vaccine and reduced the time people would wait to get vaccinated. However, other work found that prosocial appeals did not increase vaccination intentions and prosocial concerns were absent in densely populated areas. They were unsure whether saying “get vaccinated to protect others” would increase willingness to vaccinate.
They divided the study in to two experiments. The first experiment tested “a large number of treatment messages. One subgroup of messages draws on the ideas that mass vaccination is a collective action problem and highlighting the prosocial benefit of vaccination or the reputational costs that one might incur if one chooses not to vaccinate. Another subgroup of messages built on contemporary concerns about the pandemic, like issues of restricting personal freedom or economic security”.
The messages that were tested in the first experiment were:
Baseline (To end the COVID-19 outbreak, it is important for people to get vaccinated against COVID-19 whenever a vaccine becomes available. Getting the COVID-19 vaccine means you are much less likely to get COVID-19 or spread it to others. Vaccines are safe and widely used to prevent diseases and vaccines are estimated to save millions of lives every year.)
Self-Interest (Stopping COVID-19 is important because it reduces the risk that you could get sick and die. COVID-19 kills people of all ages, and even for those who are young and healthy, there is a risk of death or long-term disability. Remember, getting vaccinated against COVID-19 is the single best way to protect yourself from getting sick.)
Community Interest (Stopping COVID-19 is important because it reduces the risk that members of your family and community could get sick and die. COVID-19 kills people of all ages, and even for those who are young and healthy, there is a risk of death or long-term disability. Remember, every person who gets vaccinated reduces the risk that people you care about get sick. While you can’t do it alone, we can all protect every-one by working together and getting vaccinated.)
Community Interest + Guilt ((3) (Imagine how guilty you will feel if you choose not to get vaccinated and spread COVID-19 to someone you care about.)
Community Interest + Embarrassment ((3) + Imagine how embarrassed and ashamed you will be if you choose not to get vaccinated and spread COVID-19 to someone you care about.)
Community Interest + Anger ((3) + Imagine how angry you will be if you choose not to get vaccinated and spread COVID-19 to someone you care about.)
Not Bravery (Soldiers, fire-fighters, EMTs, and doctors are putting their lives on the line to serve others during the COVID-19 outbreak. That's bravery. But people who refuse to get vaccinated against COVID-19 when there is a vaccine available because they don't think they will get sick or aren't worried about it aren't brave, they are reckless. By not getting vaccinated, you risk the health of your family, friends, and community. There is nothing attractive and independent-minded about ignoring public health guidance to get the COVID-19 vaccine. Not getting the vaccine when it becomes available means you risk the health of others. To show strength get the vaccine so you don't get sick and take resources from other people who need them more, or risk spreading the disease to those who are at risk, some of whom can’t get a vaccine. Getting a vaccine may be inconvenient, but it works.)
Trust in Science (Getting vaccinated against COVID-19 is the most effective means of protecting your community. The only way we can beat COVID-19 is by following scientific approaches, such as vaccination. Prominent scientists believe that once available, vaccines will be the most effective tool to stop the spread of COVID-19. The people who reject getting vaccinated are typically ignorant or confused about the science. Not getting vaccinated will show people that you are probably the sort of person who doesn’t understand how infection spreads and who ignores or are confused about science.)
Personal Freedom (COVID-19 is limiting many people’s ability to live their lives as they see fit. People have had to cancel weddings, not attend funerals, and halt other activities that are important in their daily lives. On top of this, government policies to prevent the spread of COVID-19 limit our freedom of association and movement. Remember, each person who gets vaccinated reduces the chance that we lose our freedoms or government lockdowns return. While you can’t do it alone, we can all keep our freedom by getting vaccinated.)
Economic Freedom (COVID-19 is limiting many people’s ability to continue to work and provide for their families. People have lost their jobs, had their hours cut, and lost out on job opportunities because companies aren’t hiring. On top of this, government policies to prevent the spread of COVID-19 have stopped businesses from opening up. Remember, each person who gets vaccinated reduces the chance that we lose our freedoms or government lockdowns return. While you can’t do it alone, we can all keep our ability to work and earn a living by getting vaccinated.)
Community Economic Benefit (Stopping COVID-19 is important because it is wreaking havoc on our economy. Thousands of people have lost their jobs and are unable to pay their bills. Many others have been laid off by their employers and do not know when they will be called to return to work. Remember, every person who gets vaccinated reduces the risk that someone else gets sick. While you can’t do it alone, we can all end this outbreak and strengthen the national economy by working together and getting vaccinated.)
This was a large trial. Over 4,000 participants were randomly assigned to one of the treatment messages or a placebo group which looked at the effectiveness of bird feeders.
The authors found that the baseline message only produced a modest increase in intention to vaccinate. However, Community Interest plus Guilt, Embarrassment, Anger, Not bravery, Trust in Science and Personal Freedom messages all produced largest effects with Not Bravery, Community Interest and Embarrassment messages being the most promising. It was predicted that using those messages would increase vaccine uptake by 10.4 - 15.9 percent.
When they looked at the effects of the messages for advising a friend to receive a vaccine and the effect for negatively judging someone who refuses to receive one, the Not Bravery, Trust in Science, Personal Freedom, Community Interest, Guilt and Embarrassment messages all had large effects on the outcomes. The embarrassment message increased uptake by 27 percent. The Not Bravery message increased uptake by 21 percent when looking at the negative judgment of non-vaccinators.
They conducted a study (and I’m sure this wasn’t the only one) to see which pressure points would work best on different parts of the population and then carefully released mountains of propaganda (funded by you) to turn your friends and family against you. This nudging was all done to get you to take a vaccine you decided you didn’t want.
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