In Religion In Human Evolution, Robert N. Bellah depicted (in the context of cosmological and biological evolution) a comparative world Big History of religion (ancient Israel, Greece, China, and India) in its earlier phases that first searches for the roots of ritual and myth in the natural evolution of our species, and then follows with social evolution of religion up to the Axial Age.

Bellah maintained that cultural evolution can be distinguished within mimetic, mythical, and theoretical conformations. The human capacity for religion originated in the earliest ritual gatherings involving emotion, music and dance, producing collective effervescence and shared narratives that imparted meaning within utilitarian existence. Then, as chiefs in due course vied with each other for rank, the length, expense, and impressiveness of ritual were eventually enmeshed with power and stratification. Archaic kingdoms imposed a sinister turn with terroristic rituals such as human sacrifices exalting the simultaneous power of gods and rulers. As societies became more complex and rulers acquired organization that relied more on administration and taxation than on sheer impressiveness and terror, religions moved towards an axial breakthrough into more abstract, universal and self-reflexive concepts, elevating the religious sphere above worldly goods and power, turning against cruelty and inequality, and creating ideals that promoted more just and humane societies.

In the early second millennium BCE, Indo-Aryan tribes moved into the Punjab from Central Asia in several waves of migration. Their Vedic period (1500-500 BCE) was marked by the composition of the Vedas, large collections of hymns of these tribes. Their varna system, which evolved into the caste system, consisted of a hierarchy of priests, warriors, and free peasants, excluded indigenous peoples by labeling their occupations impure. The pastoral and nomadic Indo-Aryans spread from the Punjab into the Gangetic plain, large swaths of which they deforested for agriculture usage. The composition of Vedic texts ended around 600 BCE, when a new, inter-regional culture arose. Small chiefdoms, or janapadas, were consolidated into larger states, or mahajanapadas, and a second urbanization developed. This urbanization was accompanied by the rise of ascetic movements giving rise to new religious concepts in Greater Magadha, including Jainism and Buddhism, which contended the growing influence of Brahmanism and the primacy of rituals, presided by Brahmin priests, that had come to be associated with Vedic religion. In response to the success of those movements, Vedic Brahmanism was synthesized with the preexisting religious cultures of the subcontinent, giving rise to Hinduism. The Maurya Empire was established in the 4th century BCE by Chandragupta Maurya.  Chanakya (Kautilya), who is credited for having played an important role in the establishment of the Maurya Empire, assisted Chandragupta in his rise to power. Chanakya also is attributed with authorship of the Arthashastra, and served as the chief advisor to both Chandragupta and Chandragupta's son Bindusara. In the aftermath of the Kalinga War, Chandragupta's grandson Ashoka converted to Buddhism. After Ashoka, the Maurya empire declined rapidly; in 180 BCE, Brihadratha Maurya was assassinated, giving rise to the subsequent Shunga Empire.   The putative significance of the preceding historical synopsis of India is the historical relevance of its caste system (embodying an ensconced ideology of Varna/jāti) within the contemporary context of an incipient Great Reset:   Varna Great Reset

In Axial Age China, multiple philosophical cultures (Hundred Schools of Thought) - including Chinese Naturalism, Mohism, Logicians, Confucianism, Taoism, and Legalism - developed during the Spring and Autumn and Warring States periods. Three of the schools (with alternate interpretations of the nature of human beings, society, and the universe) acquired prominence and endured: Confucianism, Taoism, and Legalism.

•   Were the ideologies that eventuated in India (Varna/jāti) and China (Legalism) historical precedents for the Great Reset?    

  

Fox:  The brain is in some ways its own worst enemy. Eberhardt:  we (humans) are neuro-mechanical biological machines, with our (human) brain/control system subsuming: » primitive brain: driven by inherited "prime directives" (instincts for survival and reproduction) » neocortex (intelligence): formulates virtual models (stories) concerning the external world. Fox:  ... ‘progressive’ changes are illusory: they are merely oscillations ... further and further away from that naggingly persistent, irrational, but  totally human central condition or basic state that is the community fitted to our environment of evolutionary adaptation... Where, in time, is this basic state to be found? The answer is straightforward: in the Late Paleolithic, some fifteen to forty thousand years ago. Eberhardt: On the scale of natural history, the material-technological world we have created is a supra natural no-man’s-land of existence where many unexpected things can happen, including wholesale self annihilation. The biblical metaphor of expulsion from Paradise excellently grasps the situation. Paradise was the old animal existence in harmony with nature. Life in no-man’s-land is stressful because our prime directives are not made for it. The Psychiatrist Anthony Stevens speaks of a “Schiziod Wound” in us — the old and new brains have stopped working together in harmony. We have become “instinct confused”. Functional religions have always tried to heal that wound by discouraging “worldly” adventures in no-man’s-land and turning inward. But in our current state of being lost in no-man’s-land, functional religion has become rare. Fox: If we can’t go back to the ‘Paleoterrific’ then perhaps we can at least drop the nonsense about progress and rationality and start thinking about how we can serve that stubborn human core within the context of the inhuman super society. Eberhardt: ... the human biobot's supra-natural creation of culture and civilization so far are unexamined and undirected adventures into a dangerous no-man's-land and that in order survive as a cultured species we urgently need to examine what was created and engage in radical course corrections — from no-mans'-land to human land.

Eberhardt was born in Estonia (after his parents fled the horrors of the Bolshevik Revolution in Russia). During his teenage years in Nazi Germany, he experienced World War II from the inside. In Chapter 9 ("The Tragedies of Ideology") of Who are We?, Eberhardt assessed the "The Worst Ideologies of the 20th Century":   Nazism - Fascism Communism - Bolshevism Capitalism and Corporatocracy Gender Feminism "We have understood that religion can be functional when it helps achieving individuation, which is a balanced and harmonious interaction between the old and new brain. Ideally this may build happy individuals in a healthy society at peace with itself. In more detail we have been talking about the multiple feedback loops between old and new brain. There it may happen that the ideal of a harmonious interaction degenerates into just one directive, or selected few, becoming amplified at the expense of all others.That is the tragedy and essence of ideology. This brings ideology into the neighborhood of religion and explains how easily the most fortuitous powers of a functional religion can degenerate into an ideology. In that sense all literal religious fundamentalisms are ideologies which cannot heal the schizoid wound and which mostly feed on the feedback loop of us-versus-them aggression (tribal chauvinism)."

Deeming Varna/jāti in India and Legalism in China as ascribable Axial Age ideologies, what might comprise a historical "rhyme" that offers a viable alternative to a Great Reset ideology
 

Society Ideology Alternatives Varna    Buddhism, Jainism Legalism Confucianism,Taoism