Soka Gakkai International: Encyclopedia II - Soka Gakkai International - Criticism

Soka Gakkai International - Criticism

In spite of their declared mission for peace, culture and education, the SGI and Soka Gakkai are also a focus of criticism and controversy. Soka Gakkai, the Japanese organization, has a reputation for involvement in Japan's political arena. Though officially the two are separate, it is closely affiliated with the New Clean Government Party (also known as the New Komeito Party), 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 Soka Gakkai in effect controls New Komeito persist and the public perception remains strong.

Soka Gakkai and Soka Gakkai International are perceived by some critics to be a cult or a cult-like group. Their concerns are that Soka Gakkai places an emphasis on recruitment, that it demonizes perceived opponents, and that it uses phobia indoctrination and peer pressure. Some critics also assert that the organization emphasizes dependence on the organization for spiritual advancement. Another point of contention concerns SGI's application of the mentor–disciple concept.

According to SGI, the 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 mentor–disciple relationship as a cult of personality for its intense focus on SGI President Ikeda. 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 there establishing a lasting relationship with such an individual is an important part of life.

SGI members attribute this view to the mentor–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, along with Toda, Makiguchi, Nichiren, and Shakyamuni, to be their mentors.

To those suspicious 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 ("master") to refer to Ikeda is looked upon with suspicion and considered to be symbolic and further evidence of a cult of personality focused on Ikeda. Many Nichiren Buddhists, SGI members, and non-practicing people around the world 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.

There is controversy about the degree of religious tolerance practiced by Soka 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. Religious tolerance and a deep respect for culture are strongly emphasized in the organization. (See the SGI Charter.)

Furthermore, the Soka Gakkai has maintained a position in support of religious freedom, based on the firm understanding that it is absolutely necessary for each individual to have the freedom and the ability to engage in his or her own spiritual quest in order to develop spiritual maturity—both within the individual, and within society. Without religious freedom, human beings—and consequently the religious institutions that serve them—are denied and restricted in their own spiritual development. For example, one may point to the evolution in thinking within various religious institutions as indicative of spiritual evolution at the societal level. Nichiren Buddhism is a humanistic religion, based on Lotus Sutra, which espouses that every human being has the potential for enlightenment, regardless of race, ethnicity, social or economic status, sexual orientation, gender, or any other distinction. Over the years, in pluralistic societies with religious freedom, we can see that other religions have grown to become more humanistic in their approach as well.

On the other hand, in nations in which there is little religious freedom, one can see stagnation in individual spiritual development, as well as the stifling of religious institutional development. This leads to a spiritual stagnation of the society as a whole. Clearly, religious freedom is a necessary condition for spiritual evolution. While Nichiren Buddhists and SGI maintain that the end result of such a spiritual quest will eventually lead to spiritual practices which are in accord with the Lotus Sutra, they are not in favor of forcing the religion on anyone.

SGI members attribute the criticism of intolerance to a misunderstanding of one of Nichiren Daishonin's most important treatises, the Rissho Ankoku Ron ("On Establishing the Correct Teaching for the Peace of the Land").

Written by Nichiren Daishonin in 13th-century Japan, the document argued doctrine with other Buddhist leaders of the time. His thesis was that if they professed to follow the teachings of Shakyamuni Buddha, they must also consider and adhere to his admonitions from his ultimate teaching, the Lotus Sutra. He called their attention to Shakyamuni's admonitions and remonstrated with them, pleading that they consider the teaching and reform their way of practice to reflect Shakyamuni's original intent. Contrary to the perception of many critics, Nichiren did not call for an end to other religions with the replacement of his own; he sought for other schools to re-examine their own practices in light of Shakyamuni's the Lotus Sutra and to bring their practices into accord with it.

In this treatise, Nichiren Daishonin argues that the government and religious institutions of the day had become corrupt and were failing to uphold the essential teachings of Shakyamuni Buddha through their failure to support the development of the people. In this way they were, in Buddhist terms, creating bad karma that was causing the country and the people to suffer. Observing the conditions of his day, a time in medieval Japan filled with all manner of environmental disasters, war, and disease—conditions described in the Lotus Sutra—he concluded that unless these institutions reformed, they and the country would continue to endure all manner of calamity and suffering.

This was a bold statement that earned him the wrath of many religious and governmental authorities. SGI argues that his goal was not the abolishment of other religions, but rather an urgent appeal for religious and governmental authorities to "clean up their act."

Adapted from the Wikipedia article "Criticism", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki