Social Collapse III - The Admonitions of Ipuwer and the Rebirth of Egypt

SOCIAL COLLAPSE III

The Admonitions of Ipuwer and the rebirth of Egypt

Just as individuals incapable of renewal suffer the consequences, so too do civilizations: they repeat traditional responses to new challenges, even when these responses are ineffective in addressing the problems at hand.

Every authentic tradition must be a living one, preserving a creative and imaginative root capable of producing new growth. While rooted in the past, it must adapt to each moment. Mere novelty—adapting to present times without authentic roots—and rigid persistence in outdated patterns, without the creative capacity of a "fruitful tradition," are unmistakable signs of a dying civilization.

The Intermediate Periods of Ancient Egypt

Egyptian history reveals a constant desire among rulers, and commoners to return to the “Early Times,” when the world was believed to walk hand in hand with the deities.

According to the priest Manetho’s dynastic records, divine beings first ruled Egypt, and only after Menes did human kings appear. The Egyptian Book of the Dead affirms that in those early days, Maat—Justice—reigned supreme.

Three major intermediate periods can be distinguished in Egyptian history:

• Old Kingdom

  • 1st Intermediate Period: 2175–2040 BC

• Middle Kingdom

  • 2nd Intermediate Period: 12th Dynasty (around 800 BC)

• New Kingdom

  • 3rd Intermediate Period: 30th Dynasty, culminating in the Persian invasion

The Admonitions of Ipuwer belong to the First Intermediate Period and are traditionally seen as a nobleman’s lament over the collapse and social upheaval of that time. While some historians suggest later authorship, the work remains a classic that outlines the causes of decline and chaos. It served both as a warning and as an educational text for future generations.

Several excerpts illustrate its relevance, both then and now:

• "A man sees his son as an enemy. Confusion is everywhere. Others come and conquer."

• "The virtuous man laments what has happened to the country."

• "The desert tribes have become Egyptians everywhere."

• "What the ancestors predicted has come true: the country is full of conspirators, and men go to work with shields."

Today, generational respect has eroded. Children often become estranged from their own education, families, and elders. The opinions of "influencers" or agitators often outweigh those of relatives who genuinely care for their well-being.

Confusion prevails because there is no clear moral, religious, or national guidance—anything is permitted under the guise of freedom.

The "desert tribes"—those not educated in our social values—breach societal boundaries, infiltrate communities, and cause disorder.

Egypt, while historically open to foreigners, demanded that newcomers assimilate to Egyptian customs and rituals. For the Egyptians, chaos (Isfet)—not foreigners per se—represented true evil, as opposed to the harmony and law (Maat) they cherished.

Those who refuse to integrate—whether culturally, socially, or within their families—become agents of disorder, praising rebellion and celebrating the destruction of societal structures they deem oppressive. Today, the growing sense of insecurity is reflected in the widespread use of alarms, personal defense measures, and heightened caution.

• "The poor have become rich, and those unable to make their own sandals are now wealthy."

The issue is not the enrichment of the poor—a desirable outcome—but the swift accumulation of wealth by those who have not earned it through legitimate means.

• "The workers are sad, and the magistrates do not fraternize with the people when they cry out."

Workers seek simple, fundamental things: honest labor, security for their families, and fair treatment. When they are reduced to soulless statistics, neglected by those in power, their despair deepens.

• "Hearts are full of violence. Pestilence invades the country. Blood is spilled everywhere. Death is everywhere, and even the bandages of mummies stink from afar."

Some Questions

• Which factors identified in past historical collapses are evident today?

• Are we witnessing a regional or a global collapse?

• How is the future envisioned in the collective unconscious?

Some Solutions

In light of the above, it is essential to restore ethical values grounded in solid, time-tested principles. Education must promote a morality of action based on respect for both one’s own values and those of others.

We must fight decisively for the birth of a New World or perish by succumbing to the decay of the old.

To achieve this, we must cultivate an Inner Core: firm, enduring, and anchored in conscience.

We must embrace a heroic vision of life and commit to an Idealism capable of weathering storms and hardships. External revolutions have shed enough blood over past centuries; it is time to recognize that true change begins within. The real Revolution is a Philosophical Revolution—one that starts inside each individual and radiates outward to transform the world.

Social Collapse- II - Famine, War, and Epidemics

Social Collapse (II)

Famine, War, and Epidemics

It is often claimed that just 0.36% of billionaire wealth would be enough to end world hunger, according to the director of the United Nations World Food Program.

This is a myth.

The United Nations is powerless in the face of the relentless ambitions of nations and corporations. It is unable to establish lasting peace or even agreements to prevent the devastation caused by war. Nor is it—though not solely to blame—capable of steering governments, and by extension their citizens, toward a more just, equitable, and humane world that ensures some degree of justice between the powerful and the powerless, and ultimately, between all human beings.

However, we must not ignore our own complicity in injustice. Injustice, even on a small scale, is the mother of Great Injustice. The greed of billionaires mirrors the individual selfishness of each one of us. It is a system that encourages and rewards this behavior, under the excuse of technological progress and unchecked freedom, even beyond freedom, perpetuating a ceaseless struggle of all against all.

Meaningful change will only come through the transformation of the human heart. Top-down reforms have failed—this is reminiscent of the Middle Ages, where there are no visionary leaders, philosophers, or strategists to guide us. What remains is the need to build systems of survival that are wise, just, and humane.

Famine, war, and epidemics are the names of the three great scourges of humanity.

The Master Jesus already warned about the characteristics of the times that mark the end of an era, not the ultimate end of time, but the dissolution of a failing age and the dawn of a new one:

Matthew 24:6-8

“And you will hear of wars and rumors of wars; see that you are not troubled, for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom; and there will be famines, and pestilences, and earthquakes in various places. All these are the beginning of sorrows.”

This is not about believing in apocalyptic prophecy, but rather acknowledging that this ancient wisdom reflects a deep understanding of history: every day ends in night, and yet, another dawn follows.

When Social Collapse occurs, it affects vast groups of the population, entire nations and civilizations. Hence, “you will hear of wars,” as it is happening today, on every news channel, everywhere, in every corner of the globe. Despite our immense knowledge and wealth —resources that could, in theory, bring justice to all— we remain incapable of governing ourselves with basic sanity.

The causes are complex and intertwined, just as winter brings not only cold, but storms and strong winds. In modern times, several scholars have developed theories to explain societal collapse. Here are a few key perspectives:

Historical and Theoretical Insights on Collapse

Arnold J. Toynbee - Creative Minorities and Stagnation 

In “A Study of History,” Toynbee argues that civilizations rise and fall based on how their “creative minorities” respond to challenges. When these creative elites lose their innovative spirit, society stagnates and unresolved problems accumulate.

Question: Are today’s elites focused on solving problems—or simply on hoarding wealth and privilege? We no longer see genuine elites, but rather corporate interests that control governments. Politicians act as their agents. This is often referred to as the “deep state”—the hidden forces that actually run nations.

Joseph Tainter - The Cost of Complexity

In “The Collapse of Complex Societies,” Tainter explores how increasing complexity leads to diminishing returns. For example, managing multiple farms might seem to increase output, but in reality, it requires more machinery, labor, taxes, and bureaucracy—ultimately reducing overall efficiency. This probably was the case of Mayan civilization caming to an end, the falling of the Chaco culture and of the Roman Empire. Tainter, points in his theory that the main cause is the failure of institutions to solve the growing problems of societies, whose complexity causes social investments to reach a point where, given that complexity, the return is lower than expected.

Question: Doesn’t this resemble today’s business environment? A small business owner faces so many regulations, taxes, and bureaucratic barriers that starting something new often feels more risky than rewarding.

Jared Diamond – Environmental Mismanagement in Collapse: How Societies Choose to Fail or Succeed. 

In his work, Diamond highlights environmental degradation as a key factor in societal collapse. He recounts how Easter Island’s obsession with building Moai statues led to total deforestation, which eventually crippled the island’s ecosystem.

He gives the example of Easter Island, where religious worship demanded the erection of more and more “Moais,” the famous giant stone statues of the island, leading to the progressive deforestation of the forests to obtain the wood needed for their transport, until finally the island was turned into a barren landscape with no forest resources. The more adverse the climatic and environmental conditions, the more trees were destroyed to erect more Moais to obtain the favor of the gods.

Question: What are our modern-day “Moais”? Perhaps they are gasoline-powered cars, convenience technology, or the wasteful practices we justify as progress. In response to ecological disaster, we hasten the damage—replacing gas cars with electric ones that still rely on fossil fuel–powered grids.

Pitirim Sorokin - Cultural Cycles and Materialism

In “Social and Cultural Dynamics” Sorokin identifies three cultural stages that  are characterized by the mindset typical of a given culture:

• Idealistic: Spiritually focused.
  
• Sensate: Focused on material pleasure.
• Idealistic-Sensate: A synthesis of the two.

Sorokin believed that our Western civilization is engulfed in extreme materialism —a precursor to collapse.

Question: Isn't this exactly how our society feels? Every day we wake up bombarded by materialistic messages in search of “greater comfort,” “rest,” “unusual experiences,” “money and power,” and even “bodily changes” that are now possible. And yet, a sense of unease ligers,  — anxiety, instability and disconnection are widespread. We drown our fears in distractions, adventure, and consumption. 

Samuel P. Huntington - The Clash of Civilizations 

In “The Clash of Civilizations”, Huntington predicted that future conflicts would be cultural and religious, rather than merely political or economic.  

We’re seeing this now in the tensions between Eurasia and the West, and between the Islamic and Christian-rooted worldviews.

Question: Aren’t most modern wars—like the Israeli-Palestinian conflict or extremist violence—driven by deep-rooted cultural or religious tensions? Though we cannot discard completely, as usual, a factor of human ambitions and economic interests.

Epidemics and the Cost of Progress

Why are new diseases, like COVID-19, emerging? The causes are many, but common threads include overcrowding of humans and animals, reckless production methods, and environmental neglect.

Before modern medicine, many diseases—such as leprosy, plague, and cholera—were curbed through basic hygiene, sanitation, and public health initiatives. Education also played a key role. Today, however, the erosion of community, family, and collective responsibility contributes to the resurgence of infectious threats

ll these factors point to a slow descent into a New Middle Ages—an era shaped not by enlightenment but by confusion, disintegration, and survivalism. The length of this era depends on our ability—and willingness—to change.

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ON THE VERGE OF A NEW SOCIAL COLLAPSE (I)

 ON THE VERGE OF A NEW SOCIAL COLLAPSE (I)

How Does a New Middle Age Emerge?

The term "Middle Ages" remains contentious. While Europe’s medieval period is universally recognized, applying this label to other civilizations or eras sparks debate. To avoid romanticized notions of knights, castles, and dragons, we might instead define "Middle Ages" as Intermediate Periods—phases of civilizational decline marked by political fragmentation, cultural stagnation, and social regression. From this perspective, countless societies across history have endured their own "Middle Ages," regardless of time or geography.

These eras of decline are often preceded by a Social Collapse, whose triggers vary but share recurring patterns. Whether such moments are interpreted as collapse or progress depends on ideological lenses: conservatives may mourn lost traditions, while positivists celebrate transformative potential.

Is Our Era Sliding Toward a New Middle Age?

Could today’s cultural, scientific, and political turbulence signal a descent into a New Middle Age? Consider that 40% of Americans now foresee civil war, according to recent polls—a fracture with global repercussions. Amid escalating crises, from wars to technological alienation, identifying the markers of this looming collapse becomes urgent.

Before addressing this question, however, we must examine historical precedents and their lessons.

Consequences of Social Collapse

Social collapse manifests through interrelated phenomena:

1. Separatism and Social Isolation

• Psychological Separatism: In our hyperconnected age, technology fosters superficial relationships over meaningful bonds. A thousand digital "friends" replace genuine companionship, while neighbors remain strangers. Communities dissolve into atomized individuals, dying unnoticed in crowds.
• Political Separatism: Youth increasingly reject national identity, not out of global idealism but nihilistic individualism. The result? Rebellions without cause—hooded vandals destroying cities on a whim. Meanwhile, separatist movements romanticize mythic medieval pasts, ignoring historical nuance.
• Racial Separatism: Despite unprecedented intercultural exchange, racism resurges violently. Oppressors and oppressed alike weaponize identity, eroding shared humanity

2. Famines, Wars and Epidemics

These age-old crises persist, amplified by modern inequalities and ecological strain.

3. Erosion of Knowledge

Scientific and technological progress risks reversal as societies prioritize immediacy over deep learning.

4. Sectarianism

Fragmentation breeds extremist groups, exploiting disillusionment with hollow ideologies.

Reclaiming Human Dignity: A Path Forward

In the face of this, we need to:

Promote an ideal of international brotherhood, based on respect for human dignity, beyond racial, sexual, cultural, religious and social differences.

The central concept to bear in mind is that of “Human Dignity”, something that is present in all human beings despite their differences, that is to say, it is about the recognition of a fundamental essence “behind everything visible and measurable”, the colorless ray behind all colors and appearances. 

Amid these fractures, Renaissance humanist Pico della Mirandola’s Oration on the Dignity of Man offers timeless wisdom. He proclaimed:

"Magnum, o Asclepi, miraculum est homo"

"Man is a great miracle, O Asclepius!"

For Pico, humanity’s essence lies in our capacity to shape destiny through reason and moral choice. All people—regardless of race, creed, or status—share this divine spark. His words remind us:

"I have placed you at the world’s center... You may degenerate into beasts or regenerate into divinity."

To counter today’s collapse, we must recenter human dignity—the immutable value inherent in every person. This requires:

• Fostering international brotherhood grounded in mutual respect.
• Rejecting tribalism while preserving cultural richness.
• Reviving philosophy as a tool for ethical progress.

Technology, instead of isolating us, should reconnect humanity to its shared miracle. The New Middle Age need not be inevitable—if we choose elevation over decline.

Justice in Egypt - III - Cosmic Duality: Maat and Isfet

 

Justice in Egypt

Ra as the Sun Cat, destroys the serpent

Cosmic Duality: Maat and Isfet

What really constitutes good and evil? Is evil personified by an external entity, like the devil in other traditions? Does good arise from celestial agents that guide towards an idealized destiny?

For the Egyptian worldview, the Good was embodied in Maat: the cosmic principle that merged Justice, Order and Harmony. Far from the rigidity associated with the term “order” in modernity — often linked to oppressive power structures — Maat represented the organic equilibrium where each individual reached their full potential in harmony with the collective. It was conscious freedom: my personal fulfillment intertwined with respect for the vital space of others, thus weaving a network of luminous interdependence.

This transcendent Order evokes the molecular structure of a diamond: carbon atoms arranged with geometric precision to refract light into shared sparkles. The Order of Maat is not about imposed uniformity, but spontaneous coordination where those with greater wisdom or power sublimate their ego to serve the whole. Maat was, in essence, the ethical architecture of the universe: a system where individual excellence fed collective glory.

It is true that Egypt was not free of injustice — what society is? — but its greatness lies in having erected these ideals as an existential compass. Today, under the mirage of democracies that have usurped popular sovereignty in favor of corporations and elites, this ancestral wisdom resonates with urgency.

Evil, personified as Isfet, was not an external demon, but entropy or the inevitable tendency born of the rupture of equilibrium. It was not temptation personified, but the darkness emanating from social chaos and from inner disorder. When injustice —individual or collective— clouds our perception, we stumble into errors that damage the fabric of existence.

Maat was symbolized by an ostrich feather: the lightness of the ethereal against the density of matter. Its iridescent wings embraced gods, humans and beasts alike, reminding us that Justice transcends species and status. Isfet, on the other hand, took serpentine forms: Apep, the serpent of the underworld that threatened the solar boat of Ra, or the creeping creatures that crawl in spirals of self-destruction:

Apep, the serpent of evil that the candidate has to kill within himself

However, the serpent also had its sacred counterpart: the Uraeus serpent rised on the pharaohs' foreheads, emblem of spiritual vigilance. This duality reflects the essence of the human: the creeping shadow and the rising consciousness.

Meanwhile,

Life, Prosperity and Health!

العدالة في مصر القديمة - الجزء الثالث

راع، باعتباره القط الشمسي، يدمر الثعبان الشرير

 الازدواجية الكونية: ماعت وآيسفت

ما الذي يشكل الخير والشر في الحقيقة: هل الشر متجسد في كيان خارجي، مثل الشيطان في التقاليد الأخرى، أم أن الخير ينبثق من عوامل سماوية توجه نحو مصير مثالي؟

بالنسبة للرؤية المصرية للعالم، كان الخير متجسدًا في ماعت: المبدأ الكوني الذي يدمج بين العدل والنظام والانسجام. وبعيدًا عن الجمود المرتبط بمصطلح ”النظام“ في الحداثة - الذي غالبًا ما يرتبط بهياكل السلطة القمعية - كانت ماعت تمثل التوازن العضوي الذي يصل فيه كل فرد إلى كماله في انسجام مع الجماعة. لقد كانت الحرية الواعية: امتلاء شخصي متشابك مع احترام المساحة المعيشية للآخرين، وبالتالي نسج شبكة من الترابط المضيء.

هذا النظام المتعالي يستحضر التركيب الجزيئي للماس: ذرات الكربون مرتبة بدقة هندسية لكسر الضوء في بريق مشترك. ليس انتظامًا مفروضًا، بل تنسيقًا تلقائيًا حيث يتسامى من يمتلك حكمة أو قوة أكبر من غيره ليخدم الكل. كانت ماعت، في جوهرها، العمارة الأخلاقية للكون: نظام يغذي فيه التميز الفردي المجد الجماعي.

صحيح أن مصر لم تكن خالية من الظلم - وأي مجتمع كذلك - لكن عظمتها تكمن في أنها أقامت هذه المثل العليا كبوصلة وجودية. واليوم، في ظل سراب الديمقراطيات التي اغتصبت السيادة الشعبية لصالح الشركات والنخب، يتردد صدى هذه الحكمة القديمة بإلحاح.

لم يكن الشر، الذي تجسّد في إيسفت، شيطانًا خارجيًا، بل كان الشر الذي ولد من تمزق التوازن. ليس إغراءً، بل ظلامًا نابعًا من الفوضى الاجتماعية والاضطراب الداخلي. عندما يحجب الظلم - الخاص بنا أو الجماعي - إدراكنا، فإننا نتعثر في أخطاء تدمر نسيج الوجود.

كان يرمز إلى ماعت بريشة النعامة: خفة الأثيري في مقابل كثافة المادة. احتضنت أجنحتها المتلألئة الآلهة والبشر والحيوانات على حد سواء، لتذكرنا بأن العدالة تتجاوز الأنواع والمكانة. من ناحية أخرى، اتخذت إيسفيت أشكالًا ثعبانية: أبيب، ثعبان العالم السفلي الذي هدد مركب رع الشمسي، أو المخلوقات الزاحفة التي تزحف في حلزونات التدمير الذاتي.

أفيب، الحية الشريرة التي يجب على كل واحد أن يقتلها في داخله

ومع ذلك، كان للثعبان أيضًا نظيره المقدس: الأوريوس الواقف على جباه الفراعنة، وهو شعار اليقظة الروحية. تعكس هذه الازدواجية جوهر الإنسان: الظل الذي يزحف والوعي الذي يرتفع.

للمتابعة...

الحياة والازدهار والصحة!

Egypt and Justice II - Maat

For the Egyptians, justice was represented by the goddess Maat. An ancient saying stated that “Justice (Maat) is Great, Unchanging and Firm, not having been disturbed since the time of Osiris. To oppose obstacles to the Law is to open the door to violence”.

Unfortunately we are experiencing this type of problem. Was Maat a typical goddess, with her own temple where her followers worshipped her? The answer is No. Maat was more of an omnipresent concept: there were small Maat chapels in all the temples, where she received offerings from the priests or the pharaohs. It was more the representation of Universal Order and the Rule, to which everyone, including the gods, had to submit. It was Justice understood above all as Harmony.

An offering of Maat made by the Pharaoh

To understand this necessary sense of Harmony in relation to Justice, we will use an example related to Medicine, which is the science that represents justice in the human body. Thus, we doctors talk about a concept that is “homeostasis”, and that consists of maintaining the basic parameters of our temperature, bodily fluids, pH in the blood, amount of red blood cells, electrolytes, and many other physiological parameters within very specific margins. If the pH of the blood rises or falls too much it can be fatal or, for example, a sudden change in blood pressure, going beyond normal limits, can also irreparably damage the body. That is to say, all the physiological parameters inside us tend towards a state of equilibrium, a kind of compromise between the different systems that we call “homeostasis”; without this state of equilibrium the body would die or we would fall ill.

This is the classic concept of disease: disharmony or imbalance in the human body, which constantly struggles to maintain equilibrium or “homeostasis”, and that is precisely what Justice does in the human body. There is justice as long as this state of harmony is maintained, but when our liver decides to act on its own, or the stomach decides otherwise, or my blood has its own variations without taking the rest of the system into account, then we speak of disorder, that is, disease and imbalance.

Justice is therefore not a concept that is limited to the society in which we live, but is also present in the human body in which we exist. But this concept goes even further, because we can also point out that in man there is a mental and an emotional part in addition to the physical part, and even an energetic and vital part that goes beyond physiological mechanisms.

There is therefore justice in the human being when each of these aspects functions in correlation with the others without invading or mistreating the other factors, that is to say when the mental deals with mental issues, and the physical with its own affairs, while the energetic and vital work at their own pace and with their own cycles without being mistreated by mental or emotional disorders, etc.

But when disorder appears (injustice according to the classical sense) each of these parts goes beyond its limits, impacting and mistreating the other elements, or acting in a “selfish” way, that is, for itself, without any consideration for the other organs, systems or different planes of the human being. So, for example, although rationally we understand that something is not possible or convenient, our emotional state can force us to do things that we really don't want to do, and this is why chaos and disorder appear in our lives, that is, because of injustice.

We all intuitively know that there is such a thing as what we call the Truth. But does anyone possess it? Nobody can claim that, unless they are a fanatic. We also all more or less understand the concept of Beauty, although the beauty we appreciate is relative, nobody has seen something absolutely beautiful, we also all intuitively understand the concept of Perfection, although we have never seen something perfect. The same could be said of Justice. Has anyone ever seen anything perfectly fair? Or a perfectly just society? Nevertheless, we intuitively handle these concepts, and so we talk about the ideals of Truth, Goodness, Beauty and Justice.

These are fundamental ideals that guide and inspire human beings; they are the concepts that classical Platonic philosophy refers to as “archetypes”, that is, the original principles or models; they are the basic and fundamental ideas of divine origin. And one of them is precisely Justice.

Although this world is not fair, as is easily seen, we nevertheless strive for Justice. We also seek Beauty, although this world is sometimes very ugly, and we value Truth as very important in our lives, although it is very difficult to find anything that resembles it, and we all think that we act in search of Good, and that we only cause evil by mistake or ignorance, although in the case of our enemies we always attribute evil intentions to them.

These four archetypes: Truth, Goodness, Beauty and Justice, are what govern Humanity, men are inspired by them and build civilizations under their influence. The history of the human being could be said to consist precisely of the immemorial struggle to achieve the full realization of these four archetypes in our society and within each one of us. Under his inspiration, man tries to build better social forms and to reach a better knowledge of the truth, and to this end he tries to build better political and religious forms.

These archetypes are also a way of understanding God, that is to say the divine in the universe and in man. Thus God is That which is mysterious and indefinable for the human mind, and the origin of these four archetypes that emerged from that divine thought. Therefore, whatever we call God, the truth is that this mystery expresses itself to man as Good, Truth, Beauty and Justice.

And after these principles, inspired by Plato, who in turn took them from the Egyptians, we will continue with our topic in the next issue. Until then

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Egypt and Justice - 1 - Sacred Geography

Egypt and Justice

Sacred Geography

Everyone admires the pyramids and marvels at the incredible Egyptian art treasures in museums. However, the greatest revolution and civilizing advance was not these wonders but the establishment of Justice. This was the true Egyptian miracle. Before delving into this topic, we must first clarify what we mean by Justice and what we mean by Egypt.

What is meant by Egypt?

At a certain point in history, the name "Egypt" became synonymous with "mystery," an idea that still lingers today. But how can this still be the case when we can access so much information through books, the Internet, and even detailed geographical maps? This is because there are two Egypts: one that appears in any encyclopedia, and another, more enigmatic one, that we refer to now. This Egypt does not appear on conventional maps. It is Sacred Egypt, representing a profound Geography not yet well understood.

What does this Sacred Geography consist of? If someone walks down a street in our modern cities, they won't get lost because they know how to find their bearings. They might use the presence of a river or a mountain as a reference, know where the sun rises and sets, consult a map, check the time or date on their watch or cell phone, etc. This type of orientation is simple and utilitarian, useful for getting from one place to another and arriving on time for an appointment.

But when someone is capable of relating the directions of space and time to the entire cosmos, when they connect these directions to the divine beings they believe in, to the whole nature, to the cycles of time to which they belong, and can integrate this with their inner geography, then utilitarian geography becomes Sacred Geography.

In Sacred Geography, it doesn't matter whether you are on an important street or in a side alley, in the middle of a mountain or a valley; you will always feel connected to the sacred. When the winter solstice arrives, as tradition teaches, a special moment is approaching, and you will not feel like you are living in an ordinary street or time but in a place and time connected to something greater. During the Spring Equinox, when a mysterious force awakens vegetation and animal life, you will know that the eternal cycle of life begins again. You will understand that you, too, will die and be reborn, that each night of the soul is followed by a day full of life and opportunities.

Sacred Egypt was a capsule in time, separate from everything yet curiously connected to the Whole. Framed by the Mediterranean to the north and sub-Saharan Africa to the south, both places connected by the sacred Nile River; and in the sky, the Celestial Nile, the Milky Way, mirrored by the earthly river flowing between the eastern and western deserts, representing the arrival of life and departure from this world.

Milky Way and River Nile

These relationships were significant to the ancient Egyptians, who lived immersed in a symbolically oriented and mythological world within sacred time. With each new pharaoh, the calendar restarted at year one, repeating the history of the beginnings. This constant return to the archetypal model of the beginning of time was a key aspect of the Egyptian mentality, aimed at restoring the world.

In contrast, we modern people are obsessed with progress; politicians and social designers constantly promise it, and if it doesn't occur, it is criticized. For the ancient Egyptians, the idea of progress did not exist. From the beginning of time, everything had been established according to Maat, Justice, Rule, and Order. Everything was perfect in the beginning, and "progress" meant moving away from decadence to return to the beginning. Thus, the ancient Egyptians did not have the anxiety modern people feel to conquer more and achieve progress. Instead, they focused on preserving the perfection of the beginnings, a lifestyle that never changed, and a constant, close relationship with Ta Mery, the Beloved Land.

Let's examine this golden capsule in time and space in more detail. We know where Madrid or Paris are and can travel there using maps. But this was very different from swimming or sailing down the Nile, feeling connected to another Nile above, understanding that the desert belonged to Seth, and that the waters that refresh us belong to Osiris. Each direction in space was guarded by a protective goddess who provided amulets for the journey. For the ancient Egyptians, the Egypt we see on maps was not their Egypt but an imaginary and magical one they could all experience and feel.

Each direction in space was related to the four elements (earth, water, air, and fire), constellations ruled by gods, and even new constructions like temples, which had to account for these relationships. A special ceremony called "The Extension of the Rope" involved the pharaoh, aided by the symbolic goddess Seshat, goddess of measurements, marking the foundations of a new temple.

The Extension of the Rope

The hieroglyphs accompanying the image read: “I hold the stake and the handle of the scepter and the measuring rope with Seshat, I turn my eyes towards the movement of the stars, I direct my gaze to the Bull's Thigh (the Big Dipper), I measure time, and I establish the four corners of the temple.”

This ceremony was performed for every new building. Seshat, the lady of mathematics, harmony, and proportions, always accompanied the pharaoh to ensure correct measurements for situating within sacred time and geography.

Seshat

Seshat was a curious goddess, symbolized by seven petals representing the six directions of space, with the seventh direction referring to the sacred and inner, the most important for humans and temples dedicated to the gods. Her hieroglyphic symbol, the “uat pet” (inverted horn), signified the “opening of the sky,” connecting us to the heavens and our inner ideas and ideals. This is fitting since Seshat was the female counterpart of Thoth, the god of wisdom.

Uat Pet

The celestial and Egypt's relationship extended beyond temples to cities and the entire geography. Egyptologists like Georges Daressy studied these correspondences and found that the location of cities in the Nile valley mirrored constellations and celestial stars. Their positions followed the course of the celestial Nile, the Milky Way.

The island of Bigeh in the foreground and Philae in the background

The true origin of the River Nile in Lake Victoria, shared by Tanzania, Uganda, and Kenya, was only explored in the 19th century. However, for the Egyptians, the mythical source of the Nile was on the island of Bigeh, in Aswan, near the first cataract and the island of Philae. This attribution is not due to ignorance but reflects another aspect of Sacred Geography. Bigeh was believed to be the burial place of the "Thigh of Osiris" (the constellation of the Big Dipper), therefore connecting the celestial energy of the Osirian constellation to the magical birthplace of the Sacred Nile. For the Egyptians, Osiris was not just any god but the personification of rebirth, symbolizing the periodic resurgence of nature and humanity. Each year, during the flood period, the life-giving waters of the Nile reminded them of Osiris's resurrection power and infinite life.

We have defined Magical Egypt and its relationship with Sacred Geography. Now, we must define the second term mentioned at the beginning: Justice. But we will leave that for another article.

In the meantime,

Life, Prosperity, and Health!

1001 Reincarnations, and Many More...

 1001 Reincarnations, and Many More...

The topic of reincarnation captivates us because it is intrinsically linked to life and death. There is nothing more personal than our end. Ignoring it or pretending to forget it does not alter this unquestionable reality.

I believe in the continuity of life because that is what nature teaches me. I am guided by it, for who else should I believe or consult? Its contemplation reveals exact truths: the seasons, the majestic rotation of the planets, the dance of electrons around the nucleus, the cycle of growth and renewal of plants… Everything confirms an omnipresent One Life. Even in atoms, there is movement; everything combines and regenerates eternally. There is no death, only transformation.

If we accept this One Life, a doubt arises: do we retain memories of past existences? Curiously, many yearn to know their past, but few are interested in the future. Perhaps because in that past—often imaginary—we seek to justify our present. Or maybe we fantasize about having been grand figures to compensate for our current modesty.

For those who believe they were an Egyptian priest, an emperor, or a warrior, this idea feeds their "extraordinary inner self," unknown to others but proclaimed in whispers. The problem is that there were not enough kings or heroes in history to satisfy the stories of millions of people. No one admits to having been a laborer or a servant (sic transit gloria mundi).

Let us return to the essential: One Life exists. Knowing what we were or will be is difficult, but the present offers clues. A Mozart is not born a genius by chance: he is the result of a path traveled through countless lives. Let us observe our current abilities, and we will find answers. Here, humility and patience are key.

Let us leave behind the vanity of the past and focus on the future. Although we can still change certain things, our age, mindset, and circumstances limit our freedom. For example, in old age, transformations are more difficult. The conclusion is clear: the possible changes, no matter how small, if well-directed, can project across centuries and future reincarnations, generating gradual evolutions.

Buddhists, experts in classifying mental phenomena, speak of six symbolic realms of rebirth :

1. Animal realm: human beings but guided by animal instincts and sensual pleasures.

2. Hell realm: human being psychologically trapped in perpetual suffering due to wrong action in the past.

3. Hungry Ghosts realm: human being dominated by insatiable desires and frustration.

4. Human realm: human beings, in balance between earthly desires and transcendent consciousness.

5. Demi-Gods realm: Powerful humans, endowed with many gifts, but enslaved by ambition and the constant search for power.

6. Gods realm: human beings who reach absolute fulfillment, enjoying a glorious incarnation but forced to incarnate again as real human beings to obtain final liberation.

These first three states reflect many current human lives, marked by pain and despair. Buddhists affirm that only in the human realm is there the possibility of attaining liberation (Nirvana). Being human is a privilege and a responsibility: practicing compassion, genuinely connecting with others, and fulfilling our duties ensures that we are reborn as true human beings and progress toward the ultimate goal.

How many rebirths are left? No one knows, but there will be many.

To criticize Easterners—especially Hindus—for their "apathy" toward reincarnation reveals Western ignorance. It is enough to remember that British colonialism (1880-1920) exterminated some 30 million Indians. What hope could the oppressed have but to be reborn under better conditions? The same can be applied to many other cultures and nations colonized and subjugated in past centuries

Today, some "spiritual teachers" sell spiritual shortcuts, promising Nirvana "in seven days," like express English courses. Behind these deceptions often lies a power structure disguised as holiness, where followers worship false gurus.

Credulity—that gullibility that makes us give up our lives for empty promises—is part of the human condition, and then so often we give up our heritage and our freedom for a plate of lentils... or molokhiyya.

To be continued…

 

لكهف الأفلاطوني في القرن الحادي والعشرين: اللياقة البدنية والعصائر

  الكهف الأفلاطوني في القرن الحادي والعشرين: اللياقة البدنية والعصائر

الكهف الأفلاطوني في القرن الحادي والعشرين

الجميع تقريبًا على دراية بالأسطورة الأفلاطونية القديمة عن الكهف الأفلاطوني - وهو مكان مظلم يحكمه أسياد أقوياء وغير مرئيين. في هذا الكهف، لا يرى السجناء الذين وُلدوا في الأسر في هذا الكهف سوى ظلال أنفسهم ومحيطهم المنعكسة على الجدران، كما لو كانت معروضة على شاشة سينمائية. ويعتقدون أن هذه الظلال هي الواقع.

يكمن مفتاح فهم الأسطورة في جانبين مهمين: عالم السجناء الوهمي وخداع السجانين لأنفسهم. على الرغم من أنهم يعتقدون أنهم أسياد الكهف، إلا أن السجانين هم مجرد ممثلين في دراما الحياة الكبرى. الحقيقة المطلقة هي هذه: سواء كنت تنتمي إلى السجناء المسيطرين أو السادة المسيطرين، فإن التحرر يكمن في الهروب من الكهف بالكامل والعودة إلى نور الشمس الحقيقية.

والآن، دعونا نسأل أنفسنا: هل الكهف مجرد أسطورة فلسفية، قصة شعرية صاغها أفلاطون؟ أم أنها ظاهرة يومية حقيقية تشكل حياتنا؟ إذا كانت حقيقية، فإن جميع الذين يصرخون من أجل الحرية - في عائلاتهم أو أماكن عملهم أو مجتمعاتهم أو مجالاتهم السياسية - يعبرون في النهاية عن نفس الحقيقة: الحاجة إلى الهروب من الكهف. يأخذ الكهف أشكالاً عديدة، ولكي نجد الحرية، يجب أن نتعلم كيف نتعرف على مظاهره في عالمنا الحديث وكيف يحاصرنا في ظلاله.

 

الكهف في الداخل: سجن الجسد

الشكل الأكثر إلحاحًا والأكثر حتمية للكهف هو الجسد نفسه - سجن من اللحم والدم والعظام. نحن محاصرون بمتطلباته ومستعبدون باحتياجاته التي لا هوادة فيها، نكدح إلى ما لا نهاية لإشباع رغباته، ونصبح خدامًا أبديين لهذه الكتلة من الشرايين والأوردة والأعصاب.

ومع ذلك، يوجد شكل أكثر خبثًا من الكهف - طاغية أكثر دهاءً ومكرًا. هذا السيد يقيم في العقل، ويدخل من خلال الحواس ويفرض هيمنته على أفكارنا وهمومنا ورغباتنا وطموحاتنا وانفصالنا. هذا ”الدخيل“ لا يهدأ أبدًا، ويخلق لنا الإلهاءات ليمنعنا من كشف خداعه. إنه يخترع الفخاخ للحفاظ على السيطرة، وغالبًا ما نقع فيها دون أن ندرك.

 

الفخاخ الخارجية: شبكات الحياة العصرية
وسائل التواصل الاجتماعي و"الشبكات الاجتماعية“

لا يمكن لمصطلح ”الشباك الاجتماعية“ أن يكون أكثر ملاءمة: الشباك هي أدوات للإيقاع بنا في الفخاخ والشراك. في هذه الشباك، نسبح مثل أسماك لا تهدأ، نتحرك جيئة وذهابًا في مياه وهمية. تبقينا منصات وسائل التواصل الاجتماعي على اتصال دائم ولكننا مشتتون باستمرار، مما يمنعنا من الالتفات إلى الداخل والعثور على حقائق أعمق.

 

الحياة الداخلية الزائفة

بالنسبة لأولئك الذين يجرؤون على إلقاء نظرة على ما وراء حجاب الملهيات، يقدم ”الدخيل“ فخاخًا جديدة متنكرة في زي الروحانية. وتشمل هذه الممارسات السطحية مثل معانقة الأشجار، أو قراءة كتب تحسين الذات، أو الانخراط في خلوات التأمل. في حين أن هذه الأنشطة قد تبدو ذات مغزى، إلا أنها غالبًا ما تكون بمثابة بدائل سطحية للتأمل الذاتي الحقيقي والحكمة.

 

الأوهام الحديثة: اللياقة البدنية والعصائر وأنماط الحياة ”الخضراء“
 

أحد أكثر الفخاخ الحديثة انتشارًا هو وهم ”نمط الحياة الصحي“. يتجلى ذلك في الهوس باللياقة البدنية الروتينية والعصائر الطبيعية والعصائر في أكواب بلاستيكية عصرية (من المفارقات أن تحمل اسم ”طبيعي“). تمتلئ الشوارع بممارسي رياضة الركض وراكبي الدراجات الهوائية وشاربي العصائر، وجميعهم يبحثون عن مصادقة خارجية لخياراتهم ”الصحية“.

مثال آخر هو ”الحفاظ الزائف على الطبيعة“. قد تخلق قيادة سيارة كهربائية أو تجنب استخدام الأكياس البلاستيكية إحساسًا بالإنجاز الأخلاقي، لكن الصناعات الأوسع المسؤولة عن الإضرار بالبيئة تظل دون رادع، مما يقوض هذه الأفعال الصغيرة.

 

الوضع الاجتماعي ككهف
 

يحاصرنا المجتمع الحديث أيضًا بسعيه الدؤوب وراء المكانة الاجتماعية. ويشمل ذلك في العديد من الثقافات تحقيق ”المثل الأعلى“ لمرحلة البلوغ: العثور على شريك، وإنجاب الأطفال، والامتثال لتوقعات وسائل الإعلام والإعلانات. ومؤخرًا، اتسع نطاق ذلك ليشمل نماذج بديلة - الحصول على شريك من نفس الجنس، أو استئجار الأرحام، أو حتى ”شراء“ الأطفال. ومع ذلك، فإن هذه العلامات المجتمعية لا تفعل الكثير لملء الفراغ الذي يشعر به الكثيرون. لا يمكن للمقتنيات المادية ورموز المكانة، من البيرة إلى الأطفال، أن تشفي الفراغ الأعمق في الداخل.

 

التحرر: الفلسفة كترياق
 

هذا إذن هو الكهف - نظام واسع ومعقد من الإلهاءات والأوهام. لكن حتى في أحلك الكهوف، لا يمكن للسجّانين أن يمنعوا بعض السجناء من اكتشاف سلاسلهم. من حين لآخر، سيعمل أحدهم على تحرير نفسه والخروج إلى نور الحرية الحقيقية.

عندما يحدث هذا، لا تختبر النفس المحررة أي غضب أو يأس، بل فقط فرحة اكتشاف الذات الحقيقية. يأتي هذا الانتصار مع إدراك أن سيد الكهف - ”الدخيل“ المستبد - له اسم: وهم العالم. وترياقه هو الفلسفة، حب الحكمة.

من خلال الفلسفة، نتجاوز ظلال الكهف، ونتعلم أن نرى العالم كما هو حقًا ونعتنق نور المعرفة والفهم. عندها فقط يمكننا أن نعلن، ”أخيرًا، أنا حر!