Criticism of Sōka Gakkai International

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Main article: Sōka Gakkai International

In spite of their declared mission for peace, culture and education, the Sōka Gakkai International and Sōka Gakkai are also a focus of criticism and controversy.

Sōka Gakkai, the Japanese organization, has a reputation for its involvement in Japanese politics. Though officially the two are separate, it is closely affiliated with the New Komeito, a major political party in Japan. Though SGI and New Komeito both publicly deny any relationship, and declare that they are separate organizations,^[1] accusations that Sōka Gakkai in effect controls New Komeito persist.^[2]

Another point of contention concerns SGI's application of the principle of oneness of mentor and disciple. According to SGI, the oneness of mentor and disciple relationship is a very important aspect of living a full life, for every human being; detractors see SGI’s version of the oneness of mentor and disciple relationship as a cult of personality for its current focus on SGI President Daisaku Ikeda, as well as the two preceding presidents—and founders—Josei Toda and Tsunesaburo Makiguchi. SGI defenders argue that in most cultures, and for most human beings, the idea of looking to those who have come before us, and finding a person who one can feel a kinship with, that one may look to as an example for how to live one's life, for guidance, encouragement and support, is a common part of human development, and that their establishing a lasting relationship with such an individual is an important part of life; furthermore, the keystone to the concept of oneness of mentor and disciple, when compared with what may initially appear to be similar concepts, lies in the fact that a) both are to stand together, without any difference whatsoever but that of each other's mission and b) that both are to draw from the same source (i.e. Nichiren's "Ultimate Heritage of The Law") and propel each other towards ever greater achievements, as the mentor is seen as a failure when the disciple is unable to surpass or exceed the mentor's own accomplishments.

SGI members attribute this view to the oneness of mentor and disciple relationship of Nichiren Buddhism, which they describe as the central pillar upon which the practice and the organization have developed: Shakyamuni was the mentor to Nichiren; Nichiren, the mentor to his disciples; and they, mentors to future practitioners. Makiguchi took Nichiren as a mentor in his life, while Toda took Makiguchi as his. Ikeda continued the tradition with Toda as his mentor, and now members throughout the world have chosen Ikeda, whom along with Toda, Makiguchi, Nichiren, and Shakyamuni, can all be considered mentors in life, as they exemplify this compassionate spirit of supporting others to excel in their own individual missions, all the while sharing the same "vow" of the Bodhisattva, exemplified by a stanza of the 16th Chapter of the Lotus Sutra that states: "This is my constant thought; at all times I think, how can I cause all living beings, to achieve the body of a buddha, without distinction".

To critics of Ikeda and SGI, this relationship is viewed as symptomatic of a cult of personality. Critics also question the authority and authenticity of Ikeda's writings. The use of the familial term sensei (“teacher,” “master”) to refer to Ikeda is looked upon with suspicion and considered to be symbolic and further evidence of a cult of personality. Many SGI members view Ikeda and his life as a great example of how to use the practice in their own lives. He is viewed as an inspiration and an example of the power of one person to have a substantial positive effect on our world. For many members, Ikeda, as well as Shakyamuni, Nichiren, Makiguchi, Toda, and a host of other like minded philosophers, and thinkers around the world, are taken as models for how one may build their own lives around ideas of peace, culture, and education, and within all levels of their lives—family, work, friends, and society at large.

Critics of SGI and Ikeda are suspicious of the way he is considered by members to be a living embodiment of the power of the practice of SGI Buddhism. They assert that members are pressured to view Ikeda as their mentor in life. They are also suspicious and distrustful of the idea of mentor-disciple relationships, and question the motivation behind SGI’s application of the concept, as unfortunately this misunderstanding of the concept of 'oneness' may be have been misread not only by those who have found something to oppose in the organization's history—which after all, has been written by human beings in a perpetual process of self-improvement often referred to as "Human Revolution" (jap: Ningen Kakumei) but amongst members themselves, who have had to struggle with its interpretation through close to five decades of rapid growth and development, which has not only spanned the globe geographically, but also across cultures, ethnical and societal backgrounds and circumstances, as the organization prides itself in being as inclusive as it can be, in its compassionate search for these so-called "Boddhisattvas of the Earth".

There is controversy about the degree of religious tolerance practiced by Sōka Gakkai members. Official materials state all other religions, including other Buddhist denominations, are viewed as valuable in as much as they are able to support the happiness, empowerment, and development of all people. SGI claims that religious tolerance and a deep respect for culture are strongly emphasized in the organization.^[3] However, there has been an acrimonious rift between SGI and Nichiren Shoshu.

In 1997, questions were raised in the UK Parliament by two M.P.s concerning an allegation by a "member of the public" that the SGI, the New Kadampa Tradition and the Friends of the Western Buddhist Order indulged in "cultish behaviour." Although letters were received from a number of members of the public complaining about cultish behavior, no action was taken.^[4]

Sources

• "Cults in France: Report Made in the Name of the Board of Inquiry into Cults" (December 22, 1995) Translation donated by Ginny Tosken. Edited by D. A. Reed
• "The Power of Sōka Gakkai: Growing revelations about the complicated and sinister nexus of politics and religion" Time Magazine, November 20, 1995
• "Risky alliance for Japan's ruling party" BBC News report, June 22, 2000
• Japan Fears Another Religious Sect San Francisco Chronical, December 27, 1995
• Editors of AERA: Sōkagakkai kaibai (創価学会解剖: “Dissecting Sōkagakkai”). Asahi Shimbun-sha, October 1995 (AERA is a weekly investigative news magazine published by one of Japan’s leading news organizations; this book attempts to present a dry, fair assessment of Sōkagakkai and Daisaku Ikeda and contains several interviews with Gakkai leaders.)
• Fulford, Benjamin S.: Ikeda-sensei no sekai: Aoi me no kisha ga mita Sōkagakkai/The Fabulous World of Sōka Gakkai (イケダ先生の世界：青い目の記者が見た創価学会/The Fabulous World of Sōka Gakkai: “The world of Ikeda the master: the Sōkagakkai as experienced by a blue-eyed journalist/The Fabulous World of Sōka Gakkai”). Takarajimasha, October 2006. Fulford is former chief correspondent, Asia-Pacific, for Forbes. Details financial condition of Sōka Gakkai, financial scandals and cover-ups, and harassment experienced by critics in the media and politics as well as ex-member private individuals.
• Furukawa, Toshiaki: Cult toshite no Sōkagakkai=Ikeda Daisaku (カルトとしての創価学会=池田大作: “Sōkagakkai, the Daisaku Ikeda cult”). Daisan Shokan, November 2000)
• Shimada, Hiroki: Sōkagakkai (創価学会: “The Sōka Gakkai”). Shinchosha, April 2004. (H. Shimada is a professor who studies the relationship between religions and society, generally considered a neutral description)
• Shimada, Hiroki: Sōkagakkai no jitsuryoku (創価学会の実力: “The true extent of Sōkagakkai’s power”). Shinchosha, August 2006. Argues that the Sōka Gakkai is not (or is no longer) as powerful as many of its opponents fear, and that it is losing ground internally as all but the most dedicated are turned off by the leadership and fewer members need the organization for social bonding. Also notes that it is becoming more like a civic rather than a religious organization, and that inactive members don’t resign because they want to avoid the ostracism and harassment that can result.
• Taisekiji: Shoshū Hashaku Guide (Jp: 諸宗破折ガイド: “Guide to refuting [erroneous teachings of] other schools”). 2003 (no ISBN); pp. 160–164. Published by the Buddhist school formerly associated with Sōka Gakkai and presents details of Sōka Gakkai’s gradual distortion of the school’s teachings and reasons for its severing of ties.
• Yamada, Naoki: Sōkagakkai towa nanika (創価学会とは何か: “Explaining Sōkagakkai”). Shinchosha, April 2004.
• "Cults in France: Report Made in the Name of the Board of Inquiry into Cults" (December 22, 1995) Translation donated by Ginny Tosken. Edited by D. A. Reed
• "Risky alliance for Japan's ruling party" BBC News report, June 22, 2000
• Japan Fears Another Religious Sect San Francisco Chronical, December 27, 1995
• "Religious Battle Taking Shape in Foothills of Mt. Fuji Japan: The Buddhist order of Nichiren Shoshu has expelled its lay organization, Sōka Gakkai. Political fallout is probable." Los Angeles Times December 16, 1991

References