These three articles tried to warn us that behind the nobility and supremacy of Pancasila, there lies a deep vulnerability, susceptible to be abused by the power-seeking authority. Pancasila can be weaponized and politicized by the authority to eliminate, stigmatize and delegitimize political opponents. In another sense, Pancasila can be merely seen as an instrument of power. Unfortunately, this phenomenon did not stop despite the fall of president Soeharto 23 years ago.

The crucial question now: Is there hope that Pancasila, as proclaimed on Aug. 17, 1945, can still be Indonesia’s guide to the goal of independence? And can Pancasila still be regarded as the norm and living values of this nation?

To answer those questions, we should first understand the original meaning of Pancasila when it was conceptualized by Sukarno on June 1, 1945, and systematized and mutually agreed upon by cross-ideological political figures, such as Moh. Hatta, AA. Maramis, A. Tjokrosoejoso, A. Kahar Moezakir, A. Subardjo, Wahid Hasyim and M. Yamin, on June 22, 1945. It was then reconfirmed on Aug. 18, 1945, becoming the final formulation and part of the preamble of the Constitution.

Thus, with the inclusion of Pancasila in the preamble of the 1945 Constitution, Pancasila serves as an important principle in directing policy, underpinning the rationality behind the formation of state law and becoming a civic virtue for citizens. In Plato's view, a preamble plays an important role in persuading citizens to comply with the law (Voermans, Streamler, and Cliteur, 2017).

Therefore, there are three fundamental things that can be understood from knowing Pancasila’s original meaning. First, Pancasila as a way of life for the Indonesian people, where Pancasila transforms as life and also public ethics. Pancasila as life ethics is meant to lead Indonesians’ behavior in harmony with other human beings, the universe and its Creator. Meanwhile, Pancasila as public ethics provides guidelines for every citizen and authority to uphold the prevailing laws and values of humanity, democracy, truth and justice.

Second, Pancasila as the basis of the state greatly influences the ideological foundation of the Republic of Indonesia, namely, Pancasila as a shared home for diverse ideologies or ideas promoting the pluralism of Indonesian society. It builds a country with dynamic, inclusive, and adaptive characters. Pancasila is also an important substance in state and nation life. It lays the groundwork that humanity, deity, solidarity (gotong royong), pluralism and democracy all crucial in achieving social justice.

Lastly, Pancasila as the fundamental norm of the state. Pancasila is the spirit of law for the 1945 Constitution and all other laws and regulations. Consequently, any legal product that is contrary to Pancasila values will be regarded as null and void. For centuries, Pancasila has served as the main rationale of society, and until now, it serves as the principles of law formation in the current Indonesian legal system.

The three fundamental things should encourage us to achieve the goal of independence amid the current situation, where the implementation of Pancasila is far from expectations. Nevertheless, Pancasila remains to be the norm and value as it is an accumulation of reasoning and guidelines of Indonesians’ behavior throughout history.

Therefore, to uphold Pancasila as our core values in state and nation life, it should transform into a source of strength for the state and the nation of Indonesia. This essentially aligns with the goal of independence or at least, will hopefully revitalize Pancasila when Indonesia celebrates its 100^th anniversary of independence in 2045, which many have tipped as Golden Indonesia 2045.

There are at least three aspects of power emerging from Pancasila. First, as the spiritual power of the nation, which is interpreted as a force with a duality, namely consciousness as creatures of God — creatures that have the attributes of God, as well as social beings, who interact with and are compassionate toward others.  

Second, as a power of thought, where Pancasila encourages people to have the power to think and improve mentally, so as to solve sociopolitical and socioeconomic problems. This will simultaneously break the elite's habit of putting Pancasila at the level of doctrine, jargon and mere formality, rather than as a method of analysis. The key to this all lies on the quality of our national education and teaching system.

Lastly, as a cultural power, where Pancasila is the source of the nobility of Indonesians’ mind, resulting in the development human intelligence among the society. This aspect determines how we manage the government of our country today, ensuring the implementation of good governance and civilization based on Pancasila values and science.

In more a more concrete sense and actual implementation, actions can be narrowed down to four priorities. First, the strengthening of the Corruption Eradication Commission (KPK) and restoring its dignity as the vanguard of prevention and eradication of corruption.

Second, accelerating the transformation of colonial law products that remain prevalent as national law, namely, the Criminal Code and Civil Code. Third, a legal policy that removes discrimination, reduces inequality and resolves major human rights violations. Lastly, the acceleration of cultural development that protects biodiversity and the environment.

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The writer is a political and social change researcher at the Centre for Strategic and International Studies (CSIS) Jakarta.