The evolutionary-teleological perspective, in its macrocosmic, cosmic, and microcosmic representations, seeks to provide an understanding of the current cycle of time and life based on the detailed and descriptive knowledge contained within the laws of spiritual manifestation and their purposeful intent. This knowledge is facilitated and developed by the methods associated with reasoning in its fourth form, called adduction, which serves this perspective, and out of which, seeks to develop the suprarational perspective of individual man as its natural result.
The significance of adductive reasoning that differentiates it from the three earlier forms of reasoning, and eventually demonstrates its superiority over them, is its dedicated emphasis on the gaining of knowledge with understanding. It accomplishes this by seeking to draw together all the necessary facts and data on any particular subject in a synthetical manner. This form of reasoning knows, and is naturally attentive toward, the need for and availability of those divergent aspects of a subject that serve to coalesce and synthesize knowledge in a higher form that gives this understanding. This type of thinking and reasoning enables the suprarational perspective to develop in an interesting way. The chief feature of the three existing forms of reasoning, and which serves to differentiate them as to their intended purpose, can be indicated by the direction that each of them takes as to the organized enhancement of the perspective that each is dedicated to developing to fruition. The direction of deductive reasoning, in service of the spiritual-material perspective 2500 years ago, was a downward-tending movement that sought to subtract the particular components of a physical-material world view out of the generalized contents of a directly perceived, or spiritual ideal. This process consisted of the arduous task of creating physical categories and identities in order to establish rational equivalencies out of metaphysical, or non-rational causation. This led, when fully developed, to the perspectival impetus to involve these categories and identities of material existence, through inductive reasoning, into a mechanical world-view that would serve its materialistically-oriented developments.
Once this was established, reasoning reverted back again in the direction of a kind of ultra deduction with the intent of reducing the material constituencies and identities in order to form the basis for a scientific world-view that would serve the developments of ultra materialism, as evidenced by the current technological age. The thing to be understood about these three types of reasoning is that, while they differ in terms of direction in order to support the development of each’s particular perspective, they all seek and are satisfied with the effective knowledge gained in the realm of effects. That is, each is inspired to develop a particular aspect of our physical-sensory, and time-bound world of matter. Since matter only exists and appertains the senses in the realm of effects, separate from its causes, these forms of reasoning can only give a certain limited kind of knowledge without the real understanding that comes with the knowledge of causation.
Adductive reasoning, on the other hand, while serving the development of its particular perspective of an evolutionary world-view as the basis for a teleological, or comprehensive understanding of man’s role in this process, seeks to move thinking in the direction toward bringing effect and its cause together. Thus, adductive reasoning sees the inherent limitations of man’s current level of knowledge and being in relation to these effective results and seeks to find methods that will serve to expand his existing knowledge into the realm of causation. The importance of attaining this kind of knowledge stands at the root of the possibility of a higher development for man. This is due to the fact that there is a certain and definite relation that exists between the energies, forces, and substances that constitute the human bodily complex, as comprised of the physical and etheric bodies, and the influences of cause and effect. In other words, all active engagements that pertain to the realm of material effects utilize these energies, forces, and substances in a particular way that is most suited to the nature of effects. It must be remembered that the realm of effects serves the appearance and distinguishing of matter, and thus in this realm all activity involves the use, or expenditure of these energies and forces as they relate to matter alone. Therefore, this force and energy, and its attending bodily substances, are continually being exhausted in the service of our materialistic world-view. Thus, no higher development is possible for man in this realm of material effects since he uses up all the necessary ingredients required for such a development in the process of serving his material-sensory life on earth.
It is with the activities engendered by cognition of the causes, or ideas that stand behind effects, and act as the creative impulse for their coming into being as material representations, that man’s attainment of a higher development lies. This is made possible because the activities of the energy, forces, and substances of the bodily complex while they are engaged in the realm of causation is qualitatively superior, and thus they seek to build themselves up in a transmutative process having its basis in the compulsion for attaining an intimate relationship and association with this causal realm and its pure, metaphysical ideas. This is due to the inherent relationship that exists between causation and value, wherein value is seen as coming into existence as a natural concomitant to the realm of causation, and represents its perception.
It is important to give indications here of the gradual lessening of this perception of value in the life of man as a result of the developments of the first three forms of reasoning. This occurs because all instances involving the utilization of these materialistic forms of reasoning require the incorporation of the mature faculties of sense, and their associated organs of action, in the process of attaching themselves to objects that constitute the realm of material effects. This, in turn, acting as the stimulus for the bestowal of the active intellect in man, enables reasoning to develop in a coordinated fashion based on this perceived relation between object and value. The historical periods comprising the respective developments of deductive, inductive, and reductive reasoning indicate that, as the senses have become more attached to their objects in the service of each’s prescribed type of reasoning, there has also been a corresponding reduction in the perception of value as it relates to our object-oriented world. This is due to the fact that value is not a function of objects; rather, it is a function of what is contained within the realm of causation, as far as this realm represents the essential and ideative nature of the first creative principle of the universe. Objects in themselves are valueless. It is only that which is perceived as standing behind objects that has value, and is thus capable of permeating objects in the realm of effects.
The progressive loss of object-value perception occurs when the senses and their attending organs of action, while acting as the primary basis for awareness and its activity in materiality, increasingly become identified with objects in the process of their attachment to them. This can be seen in the degree to which materialistic enhancements have increased in their development from a mechanical to a technological nature based on the increasing intensity of the sensory-organic identifications required of these materialistically oriented forms of reasoning.
Adductive reasoning, being dedicated to that perspective which seeks to provide a synthetical knowledge of evolution as a spiritual fact having a significant functional purpose for the universe, in both its created and uncreated aspects, must seek to find ways to access this knowledge both theoretically and actually. It attempts to accomplish this by way of two methods designed to activate thinking in an intensified form. These are the methods of active study, and active contemplation, which taken together serve to exercise the Law of Intensification as it applies to the thinking function, in order to promote this function’s three expressions of imagination, inspiration, and intuition. These three degrees of intensified thinking represent the levels of breadth and depth of insight that culminate with the gnosis of intellect that gives true understanding.
It is important here to indicate that the significance of these two methods can be clearly seen when we describe the singular methodology that has been used to develop the three earlier forms of reasoning. This was the method of active indoctrination, wherein the symbol systems designed to provide a rational orientation to the developing materialistic world-view were exercised to promote an external representation only. This occurs even at the present time within today’s formal education system. This method uses word, shape, and number systems of expression as a means to effect a certain and formal doctrine of matter-based knowledge and its attending behavior. This was, and is, designed to establish and enhance the realm of effects to the greatest possible extent, and for the longest possible time. Man must be attentive with regard to his current level of knowledge and the degree of its development with respect to this method of indoctrination, as it represents the intent of our formal systems of education in its entirety. The outcome of this method serves to promote linearity of thinking; that is, mechanical, non-imaginative, uncreative thought formations having their basis in the lines established by the system being represented.
The outcome of the two methods associated with adductive reasoning, being the necessary synthesis that acts to stimulate the Law of Intensification as it relates to thinking, serves to promote creative, non-linear thought formations that resist the limitations of all dogmatic lines of thought. This reasoning seeks to develop the cognition of the world that is coming into creative being, wherein cycles of creative life processes are promoted by way of phases that can be likened to the exhalation and inhalation functions of the breath of life; a becoming that encompasses the evolving ideal being in the manner necessary to create a physical likeness of that ideal, and a subsequent realization of that physical-ideal in a process of involvement culminating with the transfiguration of the created-creative self as a resurrected being in the expanded universe.
The application of the Law of Intensification as it relates to the formation of adductive reasoning is concerned with the exercise of a particular method, within the scope of study, concentration, and contemplation, that is found to be completely lacking in the previously developed forms comprising man’s current level of critical reasoning. This is due to the fact that opinion represents the logical outcome of the critical viewpoint, and is accompanied by a certain tendency to form premature judgments, thus allowing bias to color the picture of our thoughts. Adduction, on the other hand, makes functional use of the paradox in arriving at its conclusions. Paradoxes can be found in those thought constructs that have no reliance on ‘common sense’, in other words, when the results of those sense perceptions that pertain to the physical body and thus give rise to associated abstractions are subtracted from the general stream of thinking activity, then the power to contradict the conventional and limited viewpoint becomes possible.
The essential character of adductive reasoning requires the suspension of all beliefs, opinions, and prejudicial views in favor of the simple truth, uncolored by sentiment. This is only accomplished when dedication and discipline is brought to the effort required to acquire new knowledge, and only a mind unfettered by those doctrinal influences enforced on a large segment of society during the course of their formative years can attain to the degree of conviction sufficient to create the necessary line of force associated with adduction. It became possible, at the height of theoretical materialism in the nineteenth century, for the occurrence of a definite crystallization of those forces associated with the three developed forms of reasoning in order to produce critical reasoning along the three lines, or dimensions, of space and time. These lines of force came into being based on the impulse of movement associated with each form of reasoning at its inception, and during its active phase of development. Adduction, as the fourth form of reasoning, capable of being developed in our time, has its own line of force which consists in the effort to draw the other lines of force together and then toward the line of mediation. It seeks to fuse the best efforts of deductive, inductive, and reductive reasoning to its own dedicated purpose, which is nothing less than making the epistemological coordination between effect and cause. By drawing on those forms of reasoning and their dedicated efforts to forge the effective knowledge associated with an external world-view, adductive reasoning is made capable of penetrating further in its inquiries in an effort to literally strip away the veil that separates cause and effect.
Man’s true power for the attainment of knowledge today stands in direct relation to the fact of Christ’s Second Coming in the etheric body in the twentieth century; for man was bestowed with the Third Force of the Etheric Christ in the form of the electromotive force, which inundated itself into the three lines of force now crystallized and representing critical reasoning. This imbuing of the electromotive force into the thinking nature of man has been the entire basis for the gaining of the first aspect of concrete knowledge as evidenced by the technological materialism at the close of the twentieth century. With the dedicated effort to initiate adductive reasoning as the fourth, and final form of reasoning comprising the faculty of thinking, comes the necessary activation of the second aspect of the Third Force of Christ in the form of the dynamotive force. Once established through the discipline of intensified thinking in its aspects of active study, concentration, and contemplation, this form of reasoning so imbued will serve to inaugurate the intelligent aspect of human soul development.
Thanks very much. I feel that this chapter makes some sense. The rest might be “unreadable”, but if patience is applied, I am seeing a rhyme and reason to it. So, for me, it has been worth going over it again.
Hi Steve. I am curious about your use of the word "adductive" which features heavily in this article. This is a term that is usually associated with physiology rather than reasoning.
Namely - To draw inward toward the median axis of the body or toward an adjacent part or limb.
So my question is, when you use the term adductive are you trying to imply something more than synthetic reasoning? Do you mean the reasoning which according to Kant allows us to form synthetic judgements? If this is the case then I suspect with adductive you a referring to his "a priori synthetic judgements" as opposed to a posteriori synthetic judgements. Have I understood your use of adductive correctly or were you trying to communicate other subtleties?
Or perhaps your intention was to reunite a priori and a posteriori into a monsim? Now the doubts are setting in :)