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 Mere novelty—adapting to present times without authentic roots—and rigid persistence in outdated patterns, without the creative capacity of a "fruitful tradition," are unmistakable signs of a dying civilization.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!