Can A 1 Year Old Get Tested For Covid 19 Intellectual Integrity

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Intellectual Integrity

Why are we here? Many refuse to bother with this question. This question is the shadow of death itself. He lurks in the spirit, mocking his beliefs. He defies his thirst for existence. If one thinks about it excessively, it fortifies itself into a portrait of anguish. Even the misologist is not safe. He too must face the void. The tabernacle of ignorance is only a temporary refuge. He soon served her an eviction notice. One is then cast into the wilderness to be tested by the very realities one has avoided. Depression then imprisons the mind. The mind becomes an adversary. Tears deplete the reservoir of hope. Without knowledge, one is intellectually homeless. Without faith, one is unable to seek knowledge; for one must first believe in order to seek. We have never looked for a thing without believing that the thing in question exists. The void itself first believed in the adjective void to add the suffix to it. Otherwise, attaining emptiness would have been impossible. We are therefore subject to wondering about the following: does a thing exist before we believe it to exist, or does it exist despite our belief?

Believing does not bring about the manifestation of something that did not exist first so that one could believe that it exists. Belief is a key. With this key, the entrance to the matrix is ​​opened. Belief becomes conviction. But conviction is without substance unless its conviction can withstand the furnace of intellectual onslaught. To merely assert that one knows, and then to hold firmly to one’s conviction, without first soulfully disputing the conviction in question, is tantamount to self-deception; for believing to conviction does not require the truth factor of conviction, nor does it empower the believer. It is when one has set out with vigor to refute the conviction, and has failed several times, that one can lay claim to a conviction worthy of its proclamation. This process takes place internally. It is without merit to be satisfied with constructing a method of interrogation and then asserting that any conviction which does not stand up to the application of the method constructed is absurd and untrustworthy. This too is only a temporary escape from the cauldron of thoughts. It is not considered ingenious to start from a supposed assumption and build the edifice of one’s belief system on it. However, it is the conviction that has proven irrefutable in the mind of the impartial inquisitor who is then worthy to serve as the established pillar of his belief system. I say these things to immediately catapult the notion of traditional objectivity back to where it first surfaced; namely, in the spirit of arrogance, feigned as certainty, disguised in the shrouds of science; for what has been created cannot be real; that is, only what has not been created can be considered real. It is therefore unreasonable, even absurd, to attempt to test the real by methods of the unreal.

I must now inquire about something which seems to me the most important; ie: When is it appropriate to trust and believe in one’s ability to think straight? We should all agree that one must first be trained in the art of reasoning. But by whom are the methods? Consensus seems a shallow pane for drawing conclusions about the behavior of the whole. As history has taught us, majority opinion is often applied unscrupulously. Nevertheless, a sound panel is necessary if one wants to avoid self-deception. It’s like creating what is respected as good art. We must first determine what is meant by the use of the term, good-art. This presents many difficulties; because I have already discredited the notion of consensus. I too have discredited the notion of objectivity and constructed principles of inquiry. Besides, I am not skilled in asserting that subjectivity, that is to say inner investigation, is the path to self-discovery and truth. Greater minds have stumbled upon this very conviction, after trudging through the depths of philosophical inquiry. However, subjectivity is often equated with naivety. Many equate subjectivity with the fallacy of liberalism, ignoring the many laborious years that have been invested in critical thinking in order to be able to establish their belief without desecrating the sanctity of intellectual integrity. True conviction rests on intellectual exhaustion. That is, a valid conviction has been internally contradicted, judged, brought to justice and acquitted. Therefore, leaving aside unsophisticated notions of subjectivity, I use the word subjectivity here as the establishment of a conviction which has inwardly resisted vigorous, intellectual and unbiased, systematic contradiction.

We come back to the notion of the unreal applied to the real. I said that such a method is absurd. That is to say, reasoning, despite its depth, is a construction of the intellect. Therefore, the reasoning is unreal. It lacks the property of reality. It is therefore ineffective when it comes to discovering inner truths. Nevertheless, the reasoning achieves its goal in what follows. Properly applied, especially in the matter of the inner discovery of truths, reasoning leads the inquisitor to the edge of an intellectual cul-de-sac. However, this is where the real journey begins. That is to say, when this is the case, when one has sufficiently applied the art of reasoning to a subject, and is subsequently unable to reach a definitive conclusion, it is this point that we pass in the world of inner truths. ; for it is illogical to take what has been created by the intellect and apply it to what exists eternally, what has not been created. At this point, one is forced to rely on inner experiences that either support or refute the viability of the belief in question.

Setting aside man-made reasoning, yet aware of the pitfalls of self-deception, one enters the realm of inner experiences of Divine Energy. To put it clearly, we enter a world of vibrations, resonating particles of the eternal. The psyche is transformed. Perception becomes an inner activity opposed to an outer activity. Appearances begin to take on variegated, perceptible dimensions. It becomes unacceptable, I dare say, even unintelligible, to engage the old linear method of perception; for it is easy to discredit a theory which imposes itself on the mind by its impression through the eyes; but it is nevertheless impossible to effectively discredit the experiences of the eternal that transpire within. That is to say, a theory is only an intellectual proposition; but the inner experiences of the eternal impress and shape the character of the experiencer. Such transformations emanate from within and impose themselves on the experiencer in such a way that subjectivity, through inner experience, has taken on the properties of what we respect as objectivity. To explain, I am not using the term objectivity here in its traditional application. That is, an objective, or rather objective, methodology indicates personal effort and/or personal action, ideally applied impartially to an external object in hopes of proving or disapproving a presupposed set of ‘hypotheses. In my use of the term objectivity, I refer to the inner experiences of the eternal, manifesting in the character of the experiencer, thereby becoming an objective reality. That is, what was originally pure subjectivity is revealed outwardly in the characteristics and dispositions of the experiencer. However, such a transformation takes place of its own volition. The efforts and/or actions of the experiencer cannot and do not help the process of transformation. In this sense, the experiencer is a passive vehicle through which the eternal expresses itself through itself. It seems obvious that the emptiness is beginning to dissipate.

The experiencer becomes more and more absorbed in the nature of the Divine. What began as an inner activity expresses its presence through the many streams of consciousness. Vibrations, stillness and energies become the modalities of Divine Communication. Existential realities are no longer perceived as random and unpredictable events. Life itself becomes an entity, possessing distinction, indifferent to perception. The experiencer, from within, is identified as a divine extension of the eternal. The panic of death loses its spiciness. The schisms evaporate. Sin reveals itself as the great divider. The experimenter becomes an ontology of cosmic music. The heart is always enlarged by the presence of the Spirit. It leaps and communicates its essence in the embodiment of love. The walls of separation dissolve. The initial I-Thou relationship becomes an incomparable prismatic unity. Enlightenment pervades the soul. Esoteric truths are expressed spontaneously. Intuition reveals the depth of one’s knowledge. The experiencer begins to know without seeing. The depression is then only a stay, without a house to claim too; for the interior of the experiencer is furnished with celestial radiance. In truth, one becomes the fullness of one’s true nature. We are therefore here to become again the totality in which we escaped. So we are here to realign ourselves with our self-reflection.

Experimenter: The agent undergoing the experiment

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