Criticism of Soka Gakkai

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, accusations that Soka Gakkai in effect controls New Komeito persist.

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. French and Belgian anti-cult movements and parliamentary commissions have also accused SGI of engaging in cult-like practices, but there are groups critical of these governments citing they are religiously suppressive. Some critics also assert that SGI 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 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.

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 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.

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. SGI claims that religious tolerance and a deep respect for culture are strongly emphasized in the organization. However, there has been an acrimonious rift between SGI and Nichiren Shoshu.

Sources

Websites and news media

• "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 Soka 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
• "Religious Battle Taking Shape in Foothills of Mt. Fuji Japan: The Buddhist order of Nichiren Shoshu has expelled its lay organization, Soka Gakkai. Political fallout is probable." Los Angeles Times December 16, 1991

Books

• Editors of AERA: Sōkagakkai kaibai (創価学会解剖: “Dissecting Sokagakkai”). 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 Sokagakkai 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 Soka 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 Soka Gakkai: “The world of Ikeda the master: the Sokagakkai as experienced by a blue-eyed journalist/The Fabulous World of Soka Gakkai”). Takarajimasha, October 2006. Fulford is former chief correspondent, Asia-Pacific, for Forbes. Details financial condition of Soka 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 Sokagakkai”). 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 Sokagakkai’s power”). Shinchosha, August 2006. Argues that the Soka 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 Soka Gakkai and presents details of Soka Gakkai’s gradual distortion of the school’s teachings and reasons for its severing of ties.
• Yamada, Naoki: Sokagakkai towa nanika (創価学会とは何か: “Explaining Sokagakkai”). Shinchosha, April 2004.