The Esoteric Tradition Vol I & II, by G. de Purucker

Introduction (excerpt)

Truth may be defined as that which is Reality; and present human intelligence can make but approximate advances or approaches to this Cosmic REAL which is measureless in its profundity and in its infinite reaches, and therefore never fully comprehensible by any finite intellect. It was a wise declaration, in one way, that Pontius Pilate made, as alleged, when Jesus, the great Syrian Initiate, was brought before him: "What is Truth!"; for a man who knows Truth in fulness would have an active intelligence commensurate with the Universe: and whose intelligence is universe-wide?

There are, however, relative truths, and it is relative truth that the human mind can comprehend and therefore can understand. In and by this reflexion we immediately cut away the ground from any assertion that the Theosophical Philosophy teaches dogmas, meaning by the term 'dogma' an unreasoning, blind, and obedient assent to the mere voice of authority -- which is something that is inadmissible in genuine Theosophical study.

The Theosophist does not, therefore, proclaim these essentially natural truths as dogmas which one must accept, willy-nilly, if he expect to have any hope of being 'saved'! The Theosophical Philosophy admits nothing of the sort. As Theosophists our sole duty in teaching our sublime Philosophy is to present this Ancient Wisdom of the Gods in such fashion that men will be interested in it and begin to study it for themselves, and will learn to abide by the results of their own careful examination and sifting of the evidence. To those to whom the Theosophist presents his Theosophical doctrines, he says: "Here is a truth which we have tested, and we have found in it all that the heart and mind crave for. Try it. You are the judge in this case, and you must take the consequences of what you shall choose. You may err in your judgment, but the principle of self-choice and unfettered free will in choice is so sacred to us that on this point our teachings definitely tell us that it is better to be honest and true to the best in us, even if that best be imperfectly manifest, than to accept offhand or without lengthy examination the teachings of any other human being as gospel-truth; for by doing this latter you cripple your own will, weaken your own discrimination in judgment, and thus undermine the fabric and fiber of your own character."

What, then, is dogma? Dogma is a Greek word. It was originally a Greek political term, which became, through its adoption by the Christian church, a religious word, Christianly religious, having a Christian atmosphere about it and Christian meanings and consequent Christian implications, which in its original sense and usage this word dogma never had.

The word itself comes from the Greek verb dokein, 'to seem to be,' 'to appear to be.' A dogma, therefore, was something which appeared to be, or which seemed to be, a truth: an opinion about truth, if you like; and hence this term 'dogma' was frequently employed in certain ones of the Greek states as signifying the decision, the considered opinion, and therefore the final vote, arrived at and taken in a state council or assembly. It was thus used as a public ordinance or decree passed by the constituted authority in the Greek state. In Athens, however, these considered votes were called psephismata.

Edoxe toi ekklesiai -- 'it appeared to the council,' i. e., to the gathering, to the assembly, -- was the usual form in which such votes were recorded and quoted.

1935