Judgment on UNESCO


Case No. 28-2017: “UNESCO & Director-General Irina Bokova



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)


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