Case
No. 28-2017: “UNESCO & Director-General
Irina Bokova”
ETHICAL JUDGMENT
Dear Prosecutor, Public Defender,
Ambassadors and Jury Members of the International
Buddhist Ethics Committee (IBEC) and Buddhist Tribunal on Human Rights (BTHR),
regarding the Case 28-2017 against “UNESCO
and Director-General Irina Bokova”, on July 24, 2017, it is hereby recorded
that the trial of the Buddhist Tribunal has been concluded to analyze the
violation of Human Rights made by the accused parties. This Case has been
carried out as a result of multiple previous cases, such as the "Ole Nydahl Case", the "Case of the UNESCO Association of Malaga",
the "Case AECID ", the "Case Wix & Weebly" and
the "UN Case".
After analyzing the presentation of
the case and the validation of the large amount of evidence, it has proceed
with voting of 9 Jury members; there were 1 vote for "Insanity" and 8
votes for "Responsible"
regarding UNESCO & Director-General
Irina Bokova for the serious crimes of Discrimination, Corruption, Complicity with
Human Rights Violations and Complicity with Crimes against Peace.
The actions of UNESCO & Director-General Irina Bokova are evaluated by using
the same ethical and juridical criteria previously developed with the "Case of the Norwegian Nobel
Committee", because in awarding peace prizes to criminals, a direct
complicity is established with their actions, which implies that UNESCO has been carrying out violations
against the Appropriate Peace
(Samma-Santi). This complicity with violations of world peace and human
rights has been caused by the discriminatory and corrupt attitudes of powerful
members of UNESCO. Indeed, when bureaucrats
betray the noble and ethical principles of the organizations to which they
belong, then they must be accountable for their actions. Since UNESCO is founded on ethical,
humanitarian and pacifist values, the Buddhist
Tribunal on Human Rights has an excellent ability to evaluate when
misconduct is incurred, especially when the very nature of Peace and the
Appropriate Knowledge is violated.
The Buddhist Tribunal on Human Rights ruled that UNESCO & Director-General Irina Bokova is responsible for Discrimination,
Corruption, Complicity with Human Rights violations and
Complicity with Crimes against Peace, for having maintained corrupt
practices within its organization, for having allowed that the UNESCO symbol was desecrated with the
Prize to Ole Nydahl, for not removing UNESCO
membership to those countries violating human rights, for creating an
international prize bearing the name of a tyrant president who has committed
crimes against humanity, for maintaining discriminatory attitudes against the Jewish
people, and for granting peace prizes to warmongering governments and corrupt
organizations. However, what is deeply terrible about UNESCO is not the commission of illegal actions, but rather the
impunity it enjoys in committing them, because it fails to prevent and also
fails to punish such international crimes. Instead of ethically or materially
supporting the millions of non-governmental organizations that are genuine peace champions (Santi-raja) which daily
contribute to build a better world, the UNESCO
supports international criminals who build a world of war and social injustice.
This kind of misbehavior by UNESCO,
as noted in the "U.N. Case",
is clearly due to the immunity enjoyed by the organization and its members,
which allows it to commit crimes with total impunity. Nevertheless, while
enjoying political and economic impunity, UNESCO
does not enjoy ethical impunity, for in the eyes of the Buddhist Tribunal on Human Rights this
organization is responsible for international crimes, breaching its founding
Purpose to sow peace in the mind and heart of the human being, which is an
ancient Buddhist idea. Like the UN
and the Norwegian Nobel Committee,
the UNESCO has violated the sacredness
of the supreme human right to peace, ignoring the need for the world to have an
adequate thinking guiding humanity toward the good life.
Unlike the powerful international
organizations, the Maitriyana brings a New Thought for the creation of a New
Civilization and a new Cultural Evolution to the whole humankind, providing
integral counter-hegemonic alternatives in order that the peoples can achieve a
new politics, economics, culture and environment. By being a movement that is
open to revolutionary experiences of all the history, the Buddhist Spirituality
produces an educational change in various countries, making visible the
extraordinary results that the contemplative, sapiential and ethical practices
have. The ancestral knowledges transmitted by Maitriyana are revealing because
they design the contents of a better world in the here and now, analyzing and
offering solutions to the global ills of war, social injustice, ignorance and
pollution. In this way, the Buddhist Spirituality seeks the reform of
civilization through unity in diversity,
which is a process that depends exclusively on the defense of freedom, equality
and fraternity. However, if these transcendental values are not taught as the
pillars of psychic and social life, then the educational spheres become mere
transmitters of the status quo, being something in which UNESCO clearly participates. Thus the Maitriyana is an Open Thought
to the alternatives that emerge in the context of the Utopian Way, ratifying
the importance of recovering the revolutionary spirit that always seeks the
good life of all beings. The Buddhist Spirituality integrates wisdom and
compassion within a Path of universal knowledge, which is why it has the
capability of guiding all the peoples of the world toward Awakening and
Liberation. Although this peak knowledge is excluded from the official
educational field, the Maitriyana works every day to make available to everyone
the possibility of accessing to knowledge capable of regenerating a new
civilization and a new humanity. This transformative trend of education differs
greatly from UNESCO's tendency
toward the status quo, despite the fact that this international organization
possesses enormous resources to open up a new cultural horizon. The
transdisciplinary educational revolution of Buddhist Spirituality teaches the
humankind the possibility of a constant self-analysis, together with the
recognition of the complexity of inter-existence and the hope of building a new
civilization. Thus, the Maitriyana is the reform of thought by means of the
Awakening (Bodhi) of the open mind, seeking the Cure (Nirvana) of the ills of
the world through training the wise and compassionate ability of humanity. This
necessarily implies orienting education toward the evanescence of destructive
patterns in thoughts, words and acts, transforming the educational system
through three fundamental axes: the metapsychological,
the metaphilosophical and the metapolitical, which in Edgar Morin's
work would be called the ontological,
epistemological and anthropo-ethical. These three axes have
been simultaneously developed for two thousand six hundred years by the
Buddhist Spirituality, expressing the blindness of ordinary knowledge to
reorient society toward the Enlightenment of the peak knowledge. Precisely, the
spiritual masters teach humanity to build its future in the very act of
present, instead of just suffering the effects of the past. In this way, the
Maitriyana teaches an open and intuitive rationality, which is strongly opposed
to the closed and conclusive rationality of the official educational system. Therefore,
the Buddhist Spirituality brings an unpredictable, new and emerging knowledge,
creating the psychic and communitarian conditions that favor creativity and the
discovery of Truth. This capability for reinventing the reality, which is the
art of living and coexisting, is what has been lost in official education,
within which obviously UNESCO is
found. The official educational system lacks the broad and profound
epistemology needed to reform the thought and solve the problems of the world,
which is why the Maitriyana seeks to cure this insufficiency through
cutting-edge spiritual methodologies in educational contexts. It is about a
paradigm shift from materialistic science to a contemplative, reflective and
critical science, developing processes for the formation of good life as a cosmovision that
preserves the intrinsic dignity of humanity and the Mother Earth. It is only
through the complex reform of thought that a new kind of civilization will
emerge, which is nourished by humility and detachment. In this sense, the
Buddhist Spirituality works to transmit a liberating education so that the
peoples can consciously exercise the intrinsic sacredness of life. The
teachings of Maitriyana for the development of a new comprehensive, reflective
and supportive civilization restore the transcendental values with the
promotion of an ethical, dialectical and empathic education. In this way, the
traditions of Buddhist Spirituality are styles that produce special and significant
knowledges about reality, constructing it and reconstructing it at every moment
through a lifelong educational process. The Maitriyana is the happening of open
reason that reconciles multiple psychic, philosophical, artistic, scientific
and social knowledges within an Integrative Spirituality, and therefore
represents the maximum opportunity for the cultivation of self-knowledge,
serenity and non-violence. The Buddhist Spirituality builds environments of
learning and dialogue, relating itself with disciplines truly open to
multidimensional Truth. The Maitriyana then operates as a community of
research, teaching an innovation that fosters the development of new integral
ways of being in the world. This creative and anti-dogmatic space is dedicated
to debate multiplicity of knowledges and ways of existing, by reflecting and
transmitting knowledges which are not addressed by the formal structure of the
global educational system. The gestation of this educational Path of Buddhist
Spirituality has two thousand six hundred years, so there is a lot of
experience to share with institutions around the world, among which the UNESCO can be found. Maitriyana's
plural and integral knowledges form a space of metamorphosis of thought, which
is directly linked to the regeneration of civilization, even though there is no
support from the institutional and bureaucratic structures of official
education. In developing more flexible, dynamic, free and enlightened spaces,
the Buddhist Spirituality is an incubator of creativity and revolutionary ideas
to build a better world, always considering the reality as open, unforeseeable
and unexpected. The Maitriyana teaches to respect all sentient beings in order
to teach the true meaning of the good life by means of the force of love,
showing that observation, listening and silence are fundamental for an
aesthetic and understanding relationship with others. This process of
Mindfulness revitalizes democracy and encourages the civilization of peace,
empathy and altruism. Thus, the Buddhist Spirituality is an overcoming way of
teaching compared to the official educational system, developing strategies and
pedagogical methods that facilitate the emergence of a new thinking and a new
human being in the here and now. The tradition of Maitriyana is a complex
transdisciplinary teaching that transcends the scope of formal education, since
its perspective is structurally transnational, permanently creating forms of
revolutionary teaching at an international level that aim at a complex,
critical and utopian thinking. For this reason, this community of research,
teaching and innovation is a model for the peoples of the world to adopt the
integrative vision and overcome the false fragmentations of knowledge. Since
its foundation two thousand six hundred years ago, the Buddhist Spirituality
has excelled because it is oriented toward the construction of a supreme
education that starts from the discovery of the intrinsic nature of each human
being, revealing his or her natural ability for Liberation and a healthy responsible
life. In this way, when the Maitriyana teaches the arts of self-knowledge, it
also intervenes in the construction of communities with participatory
democracy, while at the same time intercultural respect is practiced. This
Purpose or mission of creating the civilization
of the good life differs absolutely from the official education and its
goal of worldly success. In fact, true education and science is that which
produces a cultural evolution, not that which maintains a status quo where the
human being is increasingly reduced to a mere good of consumption. The sense of
the Path of Buddhist Spirituality is the construction of an educational
paradigm that is in peace and harmony with society and the environment, fully
developing the potentialities of human being. This means that the Maitriyana
teaches much more than mere intellectual development, showing that
contemplative, compassionate and ethical development is fundamental to the
survival and evolution of humanity. Only through a teaching that guides apprentices
to the evanescence of selfishness, dualism and consumerism it will be possible
that the world is saved from the self-destructive patterns of humanity.
However, the official educational system, where UNESCO is found, does not teach the development of personal
consciousness and global consciousness. Obviously, this individual and
collective development involves both an awakened mind and a fully democratic
participation in the decisions of the world, instead of letting a powerful
elite of international organizations to take control over the destiny of
humanity. The Buddhist Spirituality teaches to go beyond the Ego, the Ideology
and the State, by positioning an overcoming and integrative thought capable of
leading all peoples toward a path of global mutual support and natural balance
with the Cosmos. Therefore, the Maitriyana differs from UNESCO because the former seeks an emancipatory education rather
than seeking a competitive education. This revolutionary vision is based on the
need to abandon the nefarious social practices that have plagued the world with
wars, poverty, ignorance and pollution. Thus, instead of technological
knowledge, the educational system should be focused on ethical knowledge,
teaching human beings not to attack others and the nature of which they are
part. The world urgently needs an education that is based on peace, justice,
compassionate wisdom and ecology, replacing the current individualistic
civilization with the solidary civilization of the future. As should not be
expected too much from a civilization in which the UN and UNESCO violate
human rights, then the Buddhist Spirituality offers an unconditional guidance
so that the nations of the world can have a beacon toward integral development.
The Maitriyana agrees with the great political revolutionaries in the fact that
education frees the subject from all types of manipulation, mobilizing the
consciousness facing the devastating power of hegemonies, since it develops the
mind and strengthens the critical reason. The contemplative, wise and ethical
education determines the evolution of human beings so that they are able to
make compassion to prevail over the self-destructive drive of materialistic
civilization, allowing the Cure from oppression, inequality and conflictivity.
For this reason, the Buddhist Spirituality shows that solidarity is the first
thing that should be taught in education systems, differing from the regime
carried out by organizations such as UNESCO.
Consequently, the Maitriyana seeks to form citizens
of the world instead of forming consumers
of the world, calling for the human being to regain his/her intrinsic
liberation nature. Thus, emancipation is the main educational goal of Buddhist
Spirituality, showing that the true pedagogical act implies liberating from the
logic of control promoted by the State. In teaching supreme values, the Maitriyana
has the universal mission of generating supreme human beings who construct
alternatives to the present course of civilization, differing itself from the
teaching based on the competitiveness promoted by the capitalist system and UNESCO. The liberating perspective of
the Buddhist Spirituality is a socially engaged teaching, which is opposed to
the sophist forces of official education.
The Maitriyana is profoundly dedicated to the independence of the peoples,
waging a decisive battle in the cultural field of education so that
revolutionary ideas acquire great relevance at the political, economic and
environmental levels. In short, satisfying the aspirations and desires of
reaching the Awakening (Bodhi), which is an interest that all peoples have,
will greatly help to liberate humankind from the pandemics of capitalist
civilization.
In conclusion, the Buddhist Tribunal on Human Rights has
the Purpose (Dharma) to defend True Education in the world, promoting sciences
and knowledges that contribute to a better world, which implies criticizing and
correcting organizations that are corrupt and promote a false vision of peace (santi). Therefore, as was
performed in the “Case Norwegian Nobel Committee”, it is established that UNESCO & Director-General Irina Bokova
is violating Buddhist Ethics and the human right to peace (santi) through the complicity with international criminals. Undoubtedly,
international organizations such as the UN
and UNESCO are completely
betraying their foundational ideals, since they have abandoned the idea of
creating and maintaining a peaceful, just, educated and healthy civilization.
Therefore, the Buddhist Tribunal on
Human Rights carries out an ethical and spiritual guidance that is
invaluable, showing the corruption and impunity of these organizations that
currently convey a perverse vision of peace. Only through Appropriate Knowledge, which is wise and compassionate, the
international organizations will be able to contribute to the salvation of the
world and to the cultural evolution of humanity. In this way, the case against UNESCO & Director-General Irina Bokova
constitutes new evidence of the Ethical
Power exercised by the Buddhist Spirituality as the maximum producer of
global transformation.
On the
other hand, it is put on record the fact that during this trial against UNESCO & Director-General Irina Bokova,
a Brazilian court sentenced former President Lula Da Silva to nine years in
prison for being Responsible for the crimes of corruption and money laundering,
which fully demonstrates UNESCO's
malfunctioning when awarding the former president with a Peace Prize, claiming that he had contributed to Brazil's social
justice.
Following the path of Master
Gautama, who is the highest model of education for peace, the Buddhist Tribunal on Human Rights
supervises that international organizations in charge of leading the world do
not pervert and commit attacks against world peace and human rights, so that UNESCO & Director-General Irina Bokova
has been sentenced as "Responsible"
for Discrimination,
Corruption, Complicity with Human Rights Violations and Complicity
with Crimes against Peace.
With a spirit of reconciliation
(maitri),
Master Maitreya Samyaksambuddha
President and Spiritual Judge of
the International Buddhist Ethics
Committee (IBEC) & Buddhist Tribunal
on Human Rights (BTHR)
