Much of the development of societal organisation throughout history has taken place through a process of reaction to immediate pressures or circumstances. In some instances, however, the process involved serious thought and planning. Whether it be the laws of Manu, the code of Hammurabi, the British parliamentary system or the constitution of the United States, (as a few examples), an attempt was made to organise and codify the relations of the people, the government and the process of governing in a way that made sense. These represented steps forward in the evolution of the human reason as a tool of action in the world.
We have reached a tipping point in human life where the destructive power of our technological advancement, coupled with the immediate pressures of ever-more-pressing crises on a world scale, has created an existential peril for humanity. Yet we see that the forces that have worked to bring about the influence of the higher reason and even spiritual principles of existence are once more at work to try to find a way through the chaos and confusion of the vital circumstances and pressures.
Sri Aurobindo observes: “The question now put by evolving Nature to mankind is whether its existing international system, if system it can be called, a sort of provisional order maintained with constant evolutionary or revolutionary changes, cannot be replaced by a willed and thought-out fixed arrangement, a true system, eventually a real unity serving all the common interests of the earth’s peoples. An original welter and chaos with its jumble of forces forming, wherever it could, larger or smaller masses of civilisation and order which were in danger of crumbling or being shaken to pieces by attacks from the outer chaos was the first attempt at cosmos successfully arrived at by the genius of humanity. This was finally replaced by something like an international system with the elements of what could be called international law or fixed habits of intercommunication and interchange which allowed the nations to live together in spite of antagonisms and conflicts, a security alternating with precariousness and peril and permitting of too many ugly features, however local, of oppression, bloodshed, revolt and disorder, not to speak of wars which sometimes devastated large areas of the globe. The indwelling deity who presides over the destiny of the race has raised in man’s mind and heart the idea, the hope of a new order which will replace the old unsatisfactory order and substitute for it conditions of the world’s life which will in the end have a reasonable chance of establishing permanent peace and well-being. This would for the first time turn into an assured fact the ideal of human unity which, cherished by a few, seemed for so long a noble chimera; then might be created a firm ground of peace and harmony and even a free room for the realisation of the highest human dreams, for the perfectibility of the race, a perfect society, a higher upward evolution of the human soul and human nature.”
“…too long a postponement or too continued a failure will open the way to a series of increasing catastrophes which might create a too prolonged and disastrous confusion and chaos and render a solution too difficult or impossible; it might even end in something like an irremediable crash not only of the present world-civilisation but of all civilisation. A new, a difficult and uncertain beginning might have to be made in the midst of the chaos and ruin after perhaps an extermination on a large scale, and a more successful creation could be predicted only if a way was found to develop a better humanity or perhaps a greater, a superhuman race.”
Sri Aurobindo, The Ideal of Human Unity, Part Two, A Postscript Chapter, pp. 315-317