Question

Hello Rabbi Michi,
Since the beginning of the war I have been in tremendous confusion about the dissonance between our prayer text, which has not changed in most synagogues (and the minor change by the Rabbinate does not satisfy me. That is the maximum they are capable of doing within their conservatism), and the severity of the situation and the magnitude of the distress — dozens and hundreds of soldiers may lose their lives because of the war, in my humble opinion an event on a far more severe scale than the criteria for fasting spelled out in the Mishnah and by the halakhic decisors (a dangerous animal roaming around? An army of non-Jews merely passing through the land? Diseases that have become harmless in our time?). I am familiar with the Rabbi's view about requests in prayer, and still think that the situation certainly justifies a direct request for miracles. 
I would be glad to hear the Rabbi's opinion regarding an סדר of fasts — specifically, twenty-four blessings, a fast, sounding the shofar, and practices such as Torah reading / reciting selichot / the haftarah — in the current situation –

1. Seemingly there is an obligation of a positive commandment from the Torah to sound the alarm and to fast in the current situation ("Just as they fast and sound the alarm for rain, so too they fast and sound the alarm for other troubles" in the Tur, and similar formulations also in Maimonides, the Shulchan Arukh, and so on). Does someone who does not change the prayer text transgress by neglecting a positive commandment?
2. Can I undertake these laws upon myself (there are many additional blessings here that may perhaps be in vain — for example the twenty-four blessings) as an individual, without a religious court decreeing a public fast and without broad public agreement?