Humanity does not easily adopt new ideas and directions. There is a comfort level in the known and even when it is imperfect, there is a fear, particularly among those who exercise ruling powers, that any change will upend their control and disrupt their plans. At the same time, the world conditions as we see them today are not the same as those that have prevailed through much of human history. The existential threat to human existence posed by diverse crises such as climate change, pollution, exhaustion of resources, exploitation and domination that leads to war and rebellion, and fights over both resources and ideology, with weapons that have the power to destroy the entire planet many times over, including nuclear, biological, chemical, economic, EMP and cyber weapons, make it imperative that humanity find a way to not only coexist, but cooperate to resolve the tensions, allocate resources, and find ways to live in harmony with the planet and within the resources that the planet provides. Failure to do so spells devastation, and thus, there is standing before all of us, the need to address the limitations of the past and present systems of governing ourselves as a species and as a civilisation, and develop new and embracing relationships that allow us to combine our abilities to solve these existential issues.
Sri Aurobindo notes: The World-State must now either be brought about by a mutual understanding or by the force of circumstances and a series of new and disastrous shocks. For the old still-prevailing order of things was founded on circumstances and conditions which no longer exist. A new order is demanded by the new conditions and, so long as it is not created, there will be a transitional era of continued trouble or recurrent disorders, inevitable crises through which Nature will effect in her own violent way the working out of the necessity which she has evolved. There may be in the process a maximum of loss and suffering through the clash of national and imperial egoisms or else a minimum, if reason and goodwill prevail. To that reason two alternative possibilities and therefore two ideals present themselves, a World-State founded upon the principle of centralisation and uniformity, a mechanical and formal unity, or a world-union founded upon the principle of liberty and variation in a free and intelligent unity. These two ideals and possibilities we have successively to consider.”
Sri Aurobindo, The Ideal of Human Unity, Part Two, Chapter 22, World-Union or World-State, pp. 193-194