Only Rightness Makes Justice True
by Adi Da Samraj

Only rightness makes justice true.
Therefore, to what extent does any human being have an innate moral right to kill any other human being? Fundamentally, that right extends to physical self-defense alone—defending against an immediate physically life-threatening cause—whether in the case of an individual, or of nations, or of groups within a society, or of societies as a whole.
It is, in the natural sense, reasonable to assume that, unfortunately, in certain stark and otherwise unavoidable instances of a physically-threatening event, self-defense might call for a strong physical action that could (possibly) result in the killing of another human being—or, in the larger context of collective struggle, even the killing of many human beings. 
Nevertheless, there is no right—nor is it in any sense right—to kill another human being outside the immediate physical situation of necessary and unavoidable physical self-defense. And even the decision to take aggressively self-defensive physical action should, optimally, be made on the basis of a careful measure of what is the better consequence of the any event—and whether even self-sacrifice is the best of causes to allow.
If a violently-threatening person has been subdued and incarcerated, that person is no longer physically threatening, either to any particular other individuals or to society as a whole. Therefore, there is no cause for society to pretend to defend itself by judicially murdering an already-incarcerated person. The physically-incarcerated person has already been contained and stopped—and, therefore, there is no further right or cause to kill such a person.

The motive of either murder or revenge—
even against individuals who have committed the most heinous of acts—
is never right or acceptable. 

Outside the unavoidable necessity of immediate physical self-defense, all killing of human beings by human beings is murder—whether the killing is done by individuals or by collectives.
Everyone is inherently involved in a universal world-pattern of causes and effects—and, thus, there is no “personal” absoluteness about moral faults. When capital punishment is exercised, the executed individual is defined in absolutized “personal” terms, by exclusive identification with a particular fault and that absolutized “personal” definition (or fixed and exclusive “objectification” of “self”) reduces the “person” to a “thing” than which he or she is altogether more. 
The action of capital punishment denies both the Universal Non-“Objective” and Irreducible Self-Nature of Reality and the indefinable (and non-“objectifiable”, and inherently ego-less) depth-nature of human existence. The judicial action of capital punishment, like any other act of murder or revenge-killing, aggressively de-humanizes both the one who is punished and the one (or the one-and-all) who punishes.
The social order does have both the right and the obligation to physically defend itself and all of its members. Therefore, it is certainly appropriate for the social order to exercise itself so as to physically control people or situations that are presently physically threatening. 
However, once any physical threat has been brought under physical control, there is no moral rightness in executing the person (or persons) who had previously posed a particular physical threat. Once such a physical threat has been brought under physical control, the social obligation is to (for as long as necessary) retain the person (or persons) in a circumstance where it is no longer possible for him or her (or them) to cause any physical harm to others.

Except in cases of immediately necessary and 
otherwise unavoidable physical self-defense, 
all killing of human beings by human beings is inherently not right. 
Therefore, murder is not a human right, 
revenge is not a human right—
and capital punishment is not a human right. 
People (and whole societies) that commit acts of either murder or revenge thereby “toxify” and harm and (potentially) destroy themselves. The moral integrity and the altogether human integrity of humankind is aggressively discarded and lost in acts of murder and revenge—whether committed individually or collectively. Thus, the exercise of capital punishment violates an inherent moral law in the human depth.
To perform, or to watch, or even to condone capital punishment is, necessarily, to perform, watch, or condone murder, blood-lust, revenge-killing, evil intention, and heart-negating purpose. Proof of this is in the fact that, virtually universally, all who perform, watch, or condone any kind of real physical human-to-human violence feel an unavoidable and unquenchable hurt in their hearts.
Therefore, this moral law should be universally observed by all of humankind: Self-defense (and physical defense of human life, altogether) is, in principle, reasonable, and may be appropriate, in the immediately necessary and otherwise unavoidable case of physically controlling what is physically threatening to oneself or others—but there is no longer any right to kill (and, thus, to murder, or to exact revenge upon) a person (or persons) whose physically-threatening activity has been brought under physical control. 
Likewise, as a direct effort to practice and ensure universal human fidelity to this universal human law, there should always and every-where be socially-exercised means to prevent acts of murder or revenge from being carried out by individuals, or by nation-states, or by any human collective whatsoever.

The Divine Presence,
Avatar Adi Da Samraj

From Chapter 9 of His book “Not-Two Is Peace”

©2010 The Avataric Samrajya of Adidam Pty Ltd.,
as trustee for The Avataric Samrajya of Adidam.
All rights reserved. Perpetual copyright claimed.


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