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Buddhist Defense on the struggle against Impunity

By Buddhist Master Maitreya

At the opening of the Path of Spirituality, 2600 years ago, Siddhartha Gautama called on the three pillars of the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) to peacefully fight for a better world. This requires that Buddhist Law puts an end to impunity, which is the absence of Justice and Truth. This is why the Maitriyana is responsible for hearing the claim of society to urgently trying to transform reality. This metapolitics of Buddhist Law copes with impunity of powers of the State and religion, by promoting a legal process with a clear Purpose (Dharma) and an ethical judgment. The spiritual master ensures that the first step of this pathway of Superior Justice is the investigation of what is Real, because without this investigative process there is no Truth. Indeed, the Maitriyana works for the advance in creating a planetary body of judicial politics, revaluing the role of International Law and the Human Rights in the political processes of the future, but always in tune with democratic processes of popular debate. In the Buddhist Law it is considered the libertarian meditation as a laboratory where hypotheses can be tested for the construction of a new civilization, since the contemplative experience is the laboratory of juridical science of the Maitriyana. Although the powers of State do not cooperate to effectively bring Justice and Truth to the people, the court of Buddhist Law calls for an end to impunity of the political, economic and cultural Power, seeking to weaken the institutions that develop evil and deception in the world. The Free and Enlightened Being (Arhat-Bodhisattva) points out that every individual has the right to a just result, reason by which the courts of Maitriyana help the poor and oppressed ones to obtain the Cure (Nirvana) from suffering by helping them to enjoy life through the defense of their basic rights. In this sense, the Buddhist Law is the highest incarnation of the fight against impunity, which is not necessarily the lack of a prison sentence or the application of an economic penalty, but rather is an attempt of Power to try to hide the Truth of the facts, demonstrating the insensitivity of the State and religion faced with frustration (dukkha) of victims.

In the pathway of struggle against impunity, the Maitriyana highlights the initiative of the spiritual commune (sangha) which for millennia created an ethics committee to combat war, corruption, prostitution, covering-up and drug trafficking, by teaching the apprentice to purify his/her mind from these social ills. Thus, the Buddhist law considers such issues as very close to Peace, Justice, Education and Ecology, adopting a holistic approach to solve conflicts. The spiritual master calls for changing the perspective of life of the entire humankind, by directing most of his resources to fight against greed, hatred and delusion. The Maitriyana indicates that the whole civilization needs a change of direction, abandoning the path of impunity and the lies of the State in order to move toward the path of Justice and Truth of the people.

The Buddhist Law analyzes the State-Religion relationship, stating that both of them form a Power structure that is intrinsically unpunished. Both State Powers (executive, legislative and judicial) as well as factual Powers (corporative, media-related and ecclesiastic) do not lead to the Path of Truth, Justice and Reconciliation. Instead, the Maitriyana only thinks and works in the here and now as a counterpower that designs a better world. In this way, the ethical judgment of a spiritual master never is condescending with respect of the powerful ones of past and present, but it is structurally critical from its projection toward the future. The development of Buddhist Law is a transcendental happening in history, because it allow analyzing malfunctioning and impunity of the Powers of State and religion, by considering it is essential to help in the Salvation and Evolution of humanity through ethical judgments which provide the libertarian socialist framework of the future civilization. In addition, the Free and Enlightened Being (Arhat- Bodhisattva) clearly manifests that his Purpose (Dharma) is to take care of the people, so that the Maitriyana has a metapolitical function of Juridical Counterpower that calls on protecting the human rights and environmental rights, even when those who violate these rights are powerful governors or religious leaders. Certainly, the juridical metapolitics of Buddhist Law works on the general good by transmitting a vision of society that makes that its inherent dignity, which is endowed by dharmic nature, is reborn. Although the spiritual master has no duty and function to rule the world, the legal activism of Maitriyana sets limits to impunity by protecting the rights of people even at the cost of risking his own life. While governors and Popes are occupied in accumulating Power and money, on the other hand, the Free and Enlightened Being (Arhat-Bodhisattva) is addressed to humanity through a path of humility and detachment, dedicating himself to speak always with compassionate wisdom (karuna-prajna), since his main concern is the appropriate future of humankind and Mother Earth (Gaia). This is the ancient role that Buddhist Law dares to play against impunity, by protecting victims in an ethical way through the comprehension of Liberty, Equality and Fraternity.