The existence of the current nation-states represents an obstacle to establishing a unified framework for finding a common way out. At the same time, it is certain that humanity, in its present state, is unfit to organize itself under a world government. All the more so because those who advocate such an arrangement do not possess the abilities, moral integrity, and tools necessary to create unity and harmony among masses that speak many languages, belong to many nations, live at different levels of development, and hold completely different visions.
When we say “sacred social order,” many people at first think that we imagine some sort of religious, theocratic state model. Yet this is the greatest misunderstanding.
The ‘Constitution of Freedom’ and the ‘Canon of Life’ do not describe a religion-based system, but a natural, life-centered order that is recognized by the inner sense of justice in human beings and by the order of the world itself — not by a church, not by dogma, not by a system of belief.
What is the difference between religious sacrality and natural sacrality?
- Religious sacrality is generally tied to an institutionalized image of God, rituals, beliefs, and theology. Such, for example, is the sacrality represented by the Christian Church, where the source of holiness is God and holy things are defined by ecclesiastical teaching.
- According to the conceptual framework of Sacred Hungary, sacrality is not a matter of religion but of natural order. Here, the greatest sanctity is Life itself — not in an abstract sense, but concretely: human life, community, nature, and the living balance of the created world.
- This perspective excludes no one, compels no one to believe, and seeks to convert no one. It is a social model that says: the highest value is Life, and every form of order must align itself with this.
How can this be understood if we have so far thought only in terms of political parties?
The logic of the party-political system is that it:
- represents interest groups,
- divides society along ideological lines,
- is competition-driven,
- and often sidelines the real needs of people.
In contrast, the sacred social order:
- is not organized along ideologies, but according to the order of life,
- is not based on competition, but on cooperation and service,
- does not think in terms of parties, but in terms of communal responsibility,
- does not seek to seize power, but to protect and serve Life.
What makes a social system sacred?
- the leader does not rule but serves,
- laws are born not to seize power but to maintain justice,
- people are not “citizens,” but individuals with souls, parts of a shared living order,
- society as a whole functions in harmony with the order of Nature, not against it.
This is not religion, but the most natural way.
The system of Sacred Hungary is not a religious state, but a social innovation built on natural and moral foundations, rediscovering what the modern world has forgotten:
“Life is not a means, but the goal, and what must be served is not power, but Life itself.”
How can we accept this if we have become disillusioned with everything?
- By not believing anything in advance. By simply listening. By learning. By examining. And by deciding for ourselves whether truth resides in it.
- This sacred perspective does not ask for religious faith from you, only that you dare once more to feel what is true, what is natural, what is human.
- And perhaps, at some point, we will recognize: this is the order we have always been searching for, only we did not call it by this name.
What is the solution?
The only solution is social innovation.
A new model of social organization must be spread, one that takes into account the sacred principles of Nature, the good social and moral practices of the past, and the natural needs of human societies living today, while also being effective and forward-looking.
In the past, feudal kingdoms failed; communism, parliamentarism, and representative democracy also failed.
The only solution for social organization is panarchy, which is wisdom-based, meritocratic, effective, and value-oriented.
The main characteristics of panarchy, in harmony with the models of Nature, are the elevation of democracy to a higher level, framed within hierarchy. That is, an effective system of democratic checks and balances, combined with the wisdom-based leadership of dual kingship, and with the dynamic, continuous contact and cooperation of the people.
Panarchy is a return to the primordial order, while at the same time realizing the self-determination and responsibility of peoples and individuals. The state model of panarchy does not overly restrict human beings, but lifts them from fear, despair, and the sense of powerlessness. Thus it ennobles them and, in the spirit of sobriety, leads them to self-restraint.
States governed by wise leaders and meritocratically elected officials exert an uplifting influence on every segment of society, exactly as elite sport does in every field of athletics. The just decisions of just people ensure social peace and satisfaction. The true measure of living standards is expressed in national contentment, manifest in a moderate lifestyle and in the rational and, when necessary, shared use of resources. The state governance model of panarchy provides order, simplicity, justice, and peace.
The Constitution of Freedom of the Hungarian Nation, authored by Queen ŐSzF. ILARA, was debated and adopted line by line by 40 civil organizations and individuals representing society. The Constitution of Freedom, which is the new social contract of the Hungarian people, ensures that those who are worthy may, as citizens of Sacred Hungary, become initiators of a new era — more beautiful, more filled with Life.