Dear investigator friend, AGEAC welcomes you to the Hindustani Gnyana, the Greek Sophia, the millennial knowledge owned by the great cultures of the past. A revealing knowledge that has allowed man to know the raison d’être of his own existence…
You are now in the vestibule of the sanctuary of Wisdom, in that sanctuary where men of the stature of Confucius, Buddha, Jesus, Solomon, Homer, Pythagoras, Plato, Socrates, Hermes Trismegistus, Dante Alighieri, etc., studied and practiced.
The path ahead of you is enormously rewarding but you must know that it will not be easy, because to aspire to wisdom is one thing, but to persevere in your search all your life, until you find it, is something very different.
There are two great obstacles you will have to face:
On one hand, the huge carousel of opportunities and sensations that life offers you –necessary or not– that together tend to monopolize the time of men and women.
On the other hand, a great showcase of teachings, many of them even linked to the principles of kindness, freedom, happiness…, but that will engender considerable doubts in you, because you will not know which of them participates in the truth.
But to overcome those impediments, remember also two very important things:
Living just for the sake of living, without trying to answer oneself who am I, where do I come from, where am I going, what is the objective of my existence, practically is like having the eyes closed, without wanting to open them. And with the hand on your heart, answer yourself: can there be anything sadder in life than wanting to continue in the dark?
Only a practical knowledge that allows the student to verify for himself its precepts and statements can take us out of the confusing labyrinth of theories. A teaching that does not have a practical application in life is nothing other than a simple exercise of the thought that leads to nothing.
But if you, dear reader, have come this far because Wisdom is sweet to your soul and you believe that there is something more in life than to be born, to grow up, to grow old and die; then, we invite you to take the shield of your faith and advance with determined step, either in favor of the wind or against all winds … However, always remember: “It is not because things are difficult that we do not dare, it is because we do not dare that they are difficult.” –Seneca.
Ignoranti, quem portum petat, nullus suus ventus est.
«No wind is favorable for he who does not know to which port he goes.»
The Geophilosophical Association of Anthropological and Cultural Studies is a humanistic, philosophical and anthropological institution whose raison d’être is to investigate the cultural values immersed in the traditions, folklore, mythology, philosophy, art, customs and beliefs of all people of antiquity, with the aim of extracting from them the principles and values that allow the modern man to live in a more conscious and intelligent way.
Our institution was founded in Spain in 1989 and today is an international institution present in more than 48 countries in the five continents and comprised of people from a wide range of professional activities, all interested in investigating and bringing to the present the great universal teachings of the past.
Our institution does not pursue lucrative purposes so that all people, regardless of their social or economic level, can benefit from its courses and research.
Although in our associations we study, among many other aspects of human culture, the different religions that have existed in the world, our institution is not a religion. Our association respects the individual beliefs of its affiliates, and people of different faiths and philosophies attend its courses.
Our courses consist of weekly activities made up of conferences, audiovisuals and meditations, carried out by instructors who have been authorized and prepared in our training centers.
The courses are divided into three phases of 20 sessions, each one with the possibility of continuing with advanced studies.
Our institution carries out different activities on a regular basis in order to fulfill its aims and objectives, among them are the following:
Edit works that cover all the issues inherent to the integral development of human beings and universal knowledge.
Celebrate agreements and exchanges of friendship and mutual aid with other national and international cultural organizations.
Undertake practices and exercises, based on our anthropological, philosophical and mystical investigations, that contribute to realizing the capacity to capture nature and the cosmos more objectively within man, as taught by the ancient disciplines of the great cultures of the past.
Celebrate periodic conferences, congresses, meetings, reunions and retreats at national and international level.
Investigate and study the different schools of philosophical, mystical, scientific and artistic thought of the famous personalities of all times and places.
Conduct courses and seminars to disseminate the aforementioned knowledge. As the foundations of our institution rest upon the respect of the free will of the people, all the activities carried out by the members of our associations are always voluntary.
Our institution, as a cultural association present in a large number of countries, has developed several international events since its formation, namely:
We conclude by affirming solemnly and in honor of the truth that our institution has only one purpose: to investigate and share with our fellowmen, with seriousness and scientific rigor, the universal wisdom of all times, the knowledge that allows the modern man to form a vision of his existence that is more humane and more conscious and, consequently, more transcendent.
It is known that the term philosophy, etymologically speaking, comes from the Greek words phileo ‘love’ and sophia ‘wisdom’. Thus, it represents the love of wisdom. The verb phileo, in addition to ‘love’, means ‘to aspire’: to aspire to wisdom.
The introduction of the term philosopher is attributed to Pythagoras (496-580 BC) when Leo, king of Phliasians, asked him what his profession was, and Pythagoras replied that he was not wise –sofos– but simply a philosopher – lover of wisdom, aspiring to it–.
Long before Pythagoras, numerous souls have aspired to wisdom, men and women who eagerly sought to solve the great enigmas of creation: who are we really? For what purpose we came to the world? What is the origin of the universe? Where did life come from? Is there an intelligence behind everything created? Did we exist before birth? Will we exist after death? Does chance bring joys or misfortunes to our life or is there a destiny already written? …
As Jung said: “Reason alone is not enough”, therefore, just as there are many seeds given by the tree and that only few manage to germinate and bear fruit, most of those aspiring to wisdom fell on the road, limited by the knowledge that gives reasoning. And, it is reason that enslaves man in dogmas, prejudices, concepts and theories. With just reason, Goethe affirmed: “Gray is all theory and green is the golden tree of life.”
Only a few, helped by a superior philosophy, managed to free themselves from the changing winds of the intellect so that, through conscious living, they reach the heights of true Wisdom. Among them: Confucius, Buddha, Jesus, Solomon, Homer, Pythagoras, Plato, Socrates, Hermes Trismegistus, Dante Alighieri, etc.
Thus, we are faced with two types of philosophy: one that is here today and not there tomorrow, because what the mind affirms as white today, it classifies as black tomorrow; and another is that it has always been what it is, immutable and eternal, because it does not vary with the passing of the centuries. The first is subjective, it is limited by the cognitive capacity of the aspirants to Sophia. The second is objective and truthful, it is sustained by the awakened Consciousness and capable of responding in a serious and real way to all the questions that man may pose.
It is striking that when we examine all the myths, creeds, legends, symbols, cults, etc., of the great cultures of the past profoundly we can begin to see something more than mere coincidences. The careful study, free of prejudices, allowed us to discover an intense nexus between all of them, a mysterious common denominator that connects them. Without fear of making a mistake, we can affirm that the most eminent sages of antiquity had access to that philosophia perennis et universalis that many sought and few found.
This transcendental philosophy, capable of granting man the keys of the intimate awakening to apprehend the great truths of life and death, is not exclusive to any people, any creed, any culture, since it has been present throughout the centuries in the four cardinal points of our world. This is the universal philosophy of Gaea, the goddess who represents Earth in Greek mythology, and from which the word Geo is derived. This is for us the Geo-Philosophy – as we named it –, the universal philosophy of the Earth because it is present in all corners of this world and is not exclusive to any of its offshoots –the different cultures–.
Geophilosophy opposes the merely speculative philosophy, because it affirms, as we said before, that a power superior to the mind exists that rests in the Consciousness of the human being and that it is possible to awaken it to unimaginable limits. While the mind reasons, the Consciousness comprehends. While the mind speculates, the Consciousness perceives.
Geophilosophy does not identify with any religious ideology, because it recognizes in the creeds and religions of the whole world the sincere search of the truth and the essential elements of eternal philosophy.
Geophilosophy affirms that it is absurd to look outside for what man carries in his interior. Therefore, it agrees with Jung when he says: “He who looks outside, dreams. But, whoever looks inside, awakens.”
Geophilosophy does not intend to teach anyone what to think, because it understands that all dogmatism enslaves the human being. On the contrary, it encourages free will and the innate capacity of man to reflect and discern.
Geophilosophy upholds that there is no cause more noble and just than to find the answer to who we are, where we come from and where we are going. It is a right, and no heresy, to know the arcana of the Creator, so it is and was written: “The glory of God consists in hiding its mysteries and that of man in discovering them” –Proverbs 25, 2–.
Allow us, kind reader, to close this section echoing the words of a distinguished philosopher:
“Wisdom is strong like a thousand-year-old rock and burning like a blazing fire. When man possesses it, he becomes immune to all banalities and acquires firmness before the unexpected changes of human destiny.”
Posside sapientiam, quia auro melior est
«To possess wisdom is better than having gold»
I warn you, whoever you are, Oh! You who want to probe the arcana of nature, that if you do not find within yourself that which you are looking for, you shall not find it outside either! If you ignore the excellences of your own house, how do you pretend to find other excellencies? Within you is hidden the treasure of treasures! Know thyself and you will know the Universe and the Gods. (Inscription on the frontispiece of the Temple of Apollo on Mount Parnassus, Greece, 2500 B.C.).
Certainly, if we don’t find within ourselves that which we seek, we will never be able to find it outside. With just reason Socrates affirmed: “Only the knowledge that comes from within is the true knowledge.”
In this time when everything invites us to exteriorize, to enjoy the sensations that life offers us, to pay honour to the new Lord of the world –hedonism–, we have forgotten the most important thing: ourselves.
We laugh and we cry, we dare and we fear, we love and we hate… and all that without perceiving the secret resort that leads us to it. We believe we know ourselves, but what do we really know about ourselves? Our name was given to us. Our body was lent to us. Our knowledge we acquired. Then, who are we?
Is there anything more sad in life than to go from the cradle to the grave and continue ignoring who we are and why we have come to this world? Tragic is the existence of those who die without having known the reason for their life…
Everybody believes that they know themselves, but they do not even remotely suspect that they are not “one,” but “many.” Really, the self-assumed individuality turns into multiplicity. We are like a boat full of people where every passenger wants to take the helm in order to lead the ship wherever he pleases.
The I that swears eternal love to a lady is displaced by another I that leaves her at the altar to run away with another. The I that swears fidelity to its country is displaced by another who sells its secrets to the highest bidder. The I that promises a transparent government to the multitudes is displaced by another that handles dirty money. The I that worships God today is displaced shortly after with another totally sceptical.
To deny the “doctrine of the many” would be too naive, as it is not possible in any way to deny intimate contradictions that every one of us possesses.
If we could see ourselves in a full length mirror as we are, we would discover for ourselves in a direct way this “doctrine of the many.”
If we would have a true individuality, if we would possess a unity instead of a multiplicity, we would also have continuity of purposes, awakened consciousness, constancy, will…
We need to know ourselves in order to eliminate that what is in excess in us and to acquire that what we lack if it is that we want to abandon the illusory and trivial world in which we live and submerge into the great ocean of life that is the Real, beyond the body, affections and mind.
Thomas à Kempis emphasized: “the humble knowledge of yourself is a safer path towards God than the path of science.” Buddha himself stated: “there are those who lament their foolishness, but this already is not foolishness; more foolish is someone who calls himself intelligent without knowing himself.”
Arriving at this point, the kind reader will surely ask: how can I carry out that inner transformation? How can I achieve the awakening of consciousness?… We let C. G. Jung himself shed some light on this interesting question:
In order to produce this transformation the circumambulation or exclusive concentration on a centre, instead of creative transformation is indispensable. In this process one is “bitten” by animals, that is, one has to expose himself to the animal impulses of the unconscious, without identifying with them or “escaping from them,” as escaping from the unconscious would make the object of the procedure illusory. One has to continue in it; that is, the process initiated in this case by self-observation - has to be lived in its entire vicissitudes and annexed to the conscious by means of the best possible comprehension. (Psychology and Alchemy)
Those animals that bite are, without a doubt, the animals of desire that we carry within our interior; the “psychological aggregates” as they are called in the East; the “I” of experimental psychology; the defects or debilities of various beliefs. They sink their sharp teeth into our intimate flesh to suck our mental, emotional or volitional energies. As Jung indicated, it is not by running away from those inner beasts that we transform ourselves. On the contrary, what is advisable is to observe them like the police observes a thief who roams around a house, waiting that he commits the crime in order to catch him in flagrante.
The foundation is SELF-OBSERVATION. One who does not observe does not know, and the one who does not know cannot change.
To the extent one practices inner self-observation he is discovering by himself many people, many “I´s” that live within our own personality.
The sense of intimate self-observation is found atrophied in all human beings, but by exercising it, by self-observing from moment to moment, that sense will develop in a progressive way.
As the sense of self-observation continues its development through constant use, we are becoming every time more capable of perceiving in a direct way those I´s about which we never had any data related with their existence.
We have formed false concepts about ourselves… Many things that we don´t believe we have, we have and many that we believe we have, we don’t have. We assume that we possess such and such qualities, which in reality we do not possess, and many virtues that we possess we certainly ignore.
We are the sad people that Plato describes in his myth of the cave; individuals tied with chains who take the shadows projected by the objects that march between them and a glowing fire for real. What we believe real is a simple illusion.
We need to break the chains of the I in order to be able to awaken consciousness and touch the great realities of life and death.
Many sacred texts tell us of the need to awaken, but none of them clearly explain how to do it.
Undoubtedly, the first step to take the consciousness from its sleep is to profoundly self-observe. Only in this way could we get to know the transactions, the interests, the tastes, the sympathies, etc., of each I, and, likewise, the consequences that it provokes within us and within others. But undoubtedly, self-observation is not everything. The path that has to lead us to illumination demands from us to UNDERSTAND and ELIMINATE the observed. But this, dear reader, is a matter that necessarily needs to be tackled in a different setting, such as the one that our courses provide…
To finish, allow us patient reader, to close this first chapter of the science of AWAKENING, by remembering maxim of Saint Augustine:
NOLI FORAS IRE, IN TEIPSUM REDDI; IN INTERIORE HOMINE HABITAT VERITAS
«Do not go outside; enter within yourself, in the inner man dwells the truth.»
The term anthropology comes from the Greek roots anthropos ‘man’ and logos ‘treatise’. This then configures the name of this wonderful science under the following terms: treatise about man.
Psychoanalytic anthropology is an essential science, together with philosophy, when it comes to deciphering questions like those of: Who are we? Why do we exist? Where do we come from? What is the meaning of life? Where are we going when it is time to die? etc., etc., etc.
Our association is, therefore, one hundred per cent an anthropological institution, and at the same time a true lover of philosophy with all its manifestations in the development of humanistic thought through the centuries.
Homo nosce te ipsum, declared the Greeks on the frontispiece of the Temple of Delphi, alluding to the need to unravel the mystery of life and death, as the ultimate goal of true philosophy.
And that is the search of our studies and that is why we rely on anthropology and universal philosophy. What interests our institution is to take its members to moral, ethical, psychic, social and moral heights. That plenitude allows the human being to value himself from a higher point of view and, consequently, to value also his environment, his fellowmen and life itself in all its manifestations.
Those who insist on making anthropology an ally of dialectical materialism deserve our respect, although we do not share their criteria institutionally. We think, together with the lovers of humanism, that anthropology cannot be subjected to a merely intellectual interpretation of the inheritance that our ancestors have left us.
Therefore, we recite with Dr Samael Aun Weor:
The Mexican codices, Egyptian papyri, Assyrian bricks, Dead Sea scrolls, strange parchments, as well as ancient temples, sacred monoliths, old hieroglyphics, pyramids, millenary tombs, etc., offer in their depth a metaphysical sense that definitely escapes the literal interpretation and that never had an explanatory value of an exclusively intellectual nature.”
Our institution declares itself a restorer of the eminent truths that have constituted, over time, the cultural baggage that makes human society a transcendental and transcendent whole that justifies its existence.
Finally, we declare, esteemed reader:
“The only perfect cult that can surrender to God is the cult of Truth. That kingdom of God, whose advent is asked for daily, mechanically, by millions of tongues stained with lies, is none other than the realm of Truth.”
Knowing that throughout history human beings have transmitted knowledge, not only through the pen, but also through the brush, as great painters have done, carving the stone, or through the scientific formulas of the physics or mathematics, our studies are based on what we call the four great pillars of knowledge: Philosophy, Art, Religion and Science.
To bring out the best in philosophical knowledge, we study the great thinkers of humanity, such as Confucius, Epicurus, Heraclitus of Ephesus, Carl Gustav Jung, Immanuel Kant, Lao-Tse, Plato, Seneca, Socrates and many others.
In art, there are many messages that, well understood, help the human being to develop psychologically and spiritually. La Gioconda by da Vinci, the sculptures by Michelangelo, the alchemical treatises of the Middle Ages, the pyramids found throughout the world, the Gothic cathedrals, the music of Beethoven, Mozart, Liszt, Richard Wagner, the works of universal literature: the Iliad of Homer, the Divine Comedy of Dante, are just some of the great works of art in human history that we study, analyze and try to unveil.
In religions around the world, throughout history, the great spiritual guides such as Jesus Christ, Krishna, Buddha Siddhartha Gautama, Thomas of Kempis …, have tried to convey the same message to their followers, therefore, it is very wise to make comparative analyses of the great religions of the whole world. Christianity, Taoism, Buddhism, etc., have messages and advice that still, even living in this modern age, deserve to be studied and analyzed.
To comprehend better the world that we live in, it is essential to study some branches of science that we consider to be very useful and interesting: the Theory of Relativity, Mayan Mathematics, notions of Astrology, etc.
AGEAC, aware of that the freedom of man rests upon the pillars of knowledge, will always seek for nourishment with the wealth of the human knowledge expressed in different times and latitudes, further comprising that the truth is not exclusive to any people, any religion nor any culture, but a part of them all.
AGEAC does not tolerate any kind of doctrinal fanaticism, nor is it prone to the cult of personality in any of its manifestations.
AGEAC instills as principal virtue the free will of the people, proclaimed against dogmatism to enslave the human being.
The Association declares to be fully apolitical, thus AGEAC will never mix its teachings nor participate in any tendencies of political nature.
The Association is not identified with any particular religious ideology, but rather encourages the study of all faiths and religions of the whole world because it recognizes in all of them the sincere search for truth.
AGEAC is and will always be a philanthropic institution, it will sustain mainly with the voluntary contributions of its members and never will the profit or the acquisition of possessions be among its objectives.
Our institution respects and will always respect the free human thought. For this reason all the doctrinal postulates of AGEAC may be freely accepted or rejected by all its members.
AGEAC, as humanistic Association, will not in any way seek to proselytize, since the love for truth is to emerge on its own in the heart of the people and not by means of pressure.