But the laughs don't stop there..
Imagine Ikeda settling into a comfy chair to chat with an American journalist about Buddhism.
What? Can't picture it? Yeah, neither could Tricycle magazine. Several paragraphs deep into the introduction, Tricycle admits that the "interview" was "conducted this summer via email" after "a two-year-long conversation with SGI's top leadership on the future of Buddhism as it relates to interreligious dialogue and issues of pressing global concern."
In other words, this "interview" with "Ikeda" was fleshed out and spun by SGI flaks. Tricycle is only too happy to become part of the SGI PR machine. Ya think maybe they're hungry for some of those "12 million" potential subscribers?
This being the AMAZING, first-ever Ikeda interview with an American magazine -- Seikyo Times/Living Buddhism/World Tribune don't count as American publications I guess -- it's gotta be groundbreaking, right? Tricycle sheds new light on Ikeda and SGI, right?
Wrong. What's really amazing is that the whole piece reads like one of the hundreds of pro-SGI websites, rehashing the same information and same sanitized mythologized history of SGI. Journalistically, the interview is a total dud. Not one tough question was asked.
Nowhere does Tricycle mention SGI's enormous influence on Japanese and Korean politics and elections. They don't mention SGI's unaccountable billions (trillions) in wealth. They say nothing of SGI's victims and critics.
What's next for Tricycle? A glowing "interview" with Reverend Moon of the Moonies?
It makes me lose respect for Tricycle. It makes me think they are making a play for advertising revenue from SGI companies like Middleway Books and maybe ads from the SGI. It makes me think Tricycle is impressed with and bought by the money SGI passes out to people in academia in exchange for endorsements and legitimacy.
The thing that really gets me, though, is what a missed opportunity this "interview" is. If they wanted to interview someone about Nichiren Buddhism, they should have talked to someone like Rev. Ryuei of Nichiren Shu. He's a real person, who speaks English and Japanese and knows more about Nichiren Buddhism than most Gakkai leaders ever will.
Ikeda -- or rather the FICTION of him put forth by the SGI PR department -- is somehow the global spokesperson for Nichiren Buddhism, and Tricycle plays into this delusion. What a shame.
You can read the interview here, but if you've ever had any involvement with SGI, you've already read it all before in the World Tribune.
18 comments
Hi mroaks,For the record I received a complaint about the tone of this article, but I'm not going to moderate it. Discussing contemporary Nichiren Buddhism without allowing criticism of SGI/Ikeda is like ignoring the crocodile in the bathroom.I agree that the interview was a puff piece, and is out of touch with what's going on in the Nichiren community in the US. But I don't think you can fault Tricycle for that. They are an advocacy/entertainment/education publication. It's not as if they're pretending to be Newsweek. It would be odd for them to print anything critical of any Buddhist organization.I recall SGI's Living Buddhism magazine ran a fawning interview with Clark Strand a few years ago. Strand and SGI are mutual admirers. No big deal. I don't think anyone expects objective journalism from these carefully managed interviews.
Beryl, do you honestly believe that the editors of the most widely read journal of Buddhism in America are unaware of decades of controversy related to SGI?I have heard no explanation regarding who is harassing members of Nichiren Shu in Italy. Yet we all know of the One True Sect that has a very recent history of harassing rival sects and disrupting meetings, to the point where police have been called in Washington, D.C. and West Hollywood.I find it disturbing that a supposedly nonsectarian Buddhist publication would ignore the dark, aggressive, hurtful side of SGI and portray them as a peace organization. There is a story to report about SGI, but no one is reporting it, not even this website.I have tried to be as nonconfrontational as possible in my contributions on Spiritual Self-Defense. I wonder now if I should have been more pointed. See: A Group That Serves You Versus One That Serves ItselfI suggest this thread be moved to the center column.
Auntie, I respect your views and encourage you to post whatever you feel is appropriate on this site.Please go read my note/addendum to the Nichiren Shu Italy thread. I feel the priority for us all is to heal/overcome the rifts between/among Nichiren sects. I don't know if this is possible if we dish dirt about SGI.I do not deny that SGI has hurt and harassed people. They have! They do! But we can't "make" them stop their "holy inquisition." The question is, how do we get beyond it? How do we unite as Nichiren Buddhists with common interests?That's where I'm coming from. Picking at wounds doesn't help the healing....I know I sound rather pollyanna...but we aren't going to come together by insulting one another...
I have watched the SGI vs Nichiren Shoshu wars from the sidelines. You guys have a problem. Talking nice on a web site isn't going to fix it.Bad old dudes and egos are running your movement. All are cut from the same cloth. SGI attracted and groomed narcissists from the start. They splintered off the mothership with their narcissism raging. They all want to be the King of Nichiren Buddhism. It's all these old dudes from the 60's, 70's and 80's poisoning the well. Ikeda is just one. Nikken was just one, but he stepped aside. You have your Maltzes and Rogows and Dilleys and Rubys and all their twisted minions pissing in the soup. They will do anything to ruin an ecumenical movement that does not put them at the center. The egos you encounter in Nichirenism today are staggering. Narcissism is so entrenched in your movement that you don't know the difference between it an Nichirenism.You have to wait for the narcissist Kings to die. And they will. Your whole movement will die. Daimoku will persist. It made it to Thoreau, and then reappeared in the early part of the 19th Century and will make a resurgence again in America. It will be spread by individuals like that drumming priest Nichidatsu Fuji. It will be a movement of daimoku, not ego.Keep on with your chanting and awaken yourself. enjoy your practice. Accept that you have no chance of changing the nature of this ugly, narcissistic Nichirenism.
Tim,I am wondering, are you saying that:1. Daimoku doesn't work or2. We, as a general sangha, and in specific, are not chanting to make "itai doshin" ("many in body, one in mind", or "harmonious unity") possible?It is true that many in the Nichiren community are struggling with finger-pointing, judgementalism, etc., all soundly based on Nichiren's writings as we read them in the context of today. This is concomitant with a marked lack of empathetic compassion across the wide Nichiren spectrum that I read and am exposed to.Have you been reading BJ long? I don't think it is so true here, but I do think that many ND Buddhists, indeed many people these days, are afraid because they don't understand taking personal responsibility for their karma and how to do that; the uptake of one's personal and general Way -- in terms of never doing harm (with wisdom, even in the ND tradition, the backslap is not needed); and daimoku and gongyo to fiercely engage and empower the protection of the Shotenzenjin (the protective deities on the Gohonzon and in the environment). If there is a hole anywhere in this matrix, fear sets in and people become paralyzed.This is a sound group of people, Tim, allowed to express our differences, but hopefully cognizant of not letting fly with the 'dope slap' when a pat on the shoulder and a kind explanation might just do fine.I see a lot of meanness committed (not to say your post was mean, but heartfelt) by Nichirenists who think mercy is justified by cruelty under the aegis of Nichiren. This, too, is a lack of heartfelt daimoku until one can come to the truth as medicine mediated by wisdom. I submit this is how so many priests broke their beads in debate with Nichiren and followed him, not because he was "right" or was "rude" to them, but that he understood that they were suffering and he knew how to tell them how to change that without offending them or even hurting their feelings and they converted on the spot. Others, well, as you say, maybe it just wasn't yet their time.However, we are clearly running out of time on this planet. Nichiren didn't raise no crybabies. It remains to be seen whether we make it over our individual and personal walls. It is looking good to me.Regards,Armchair
I don't have too many gripes with this interview. Maybe it will get people to look more closely at Nichiren Buddhism. Also, I think people are more savvy these days about cults of personality and will be able to see the Bowling Club for what it is.One section of the interview was so willfully disingenuous on Clark Strand's part that it demands comment. Several years ago (if I remember correctly) there was a hullaballoo in the Buddhist world about Brian Victoria's Skeletons in the Closet study, which exploded many of the myths about Buddhist leaders opposing Japanese militarism and atrocities during WWII. Victoria's paper made it clear that Makiguchi was NOT imprisoned for resisting the war -- because he did not resist the war -- he resisted the worship of a Shinto talisman.from Victoria's paper:
Victoria provided ample support for this conclusion. Plus, Victoria's paper is well-known and was hotly debated for a time. There's no way Tricycle's editors or Clark Strand could claim ignorance of it.In the interview, Ikeda/SGI staff states:And:What's interesting to me is that "Ikeda" doesn't come right out and say Makiguchi resisted the war. Makiguchi resisted state shinto. Big difference. You can't say SGI is lying -- they're shading the truth, sure. But not lying. Even they have read Victoria's paper. But Strand amplifies the falsehood. Instead of injecting a point of objective scholarship (based on Victoria's work) to clarify Makiguchi's stance, Strand "attempts to turn night into day":Memo to Clark Strand: Makiguchi did not resist the war.Why did Strand misrepresent the truth?I'd like to hear him explain it.And you thought the new Buddhajones was going to be about moving beyond SGI. Rather difficult to do if you don't actually move beyond it. "I imagine one of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain." - James BaldwinHang on to your hate, folks. Everyone is on their own schedule, I guess.
You haven't been particularly successful at moving beyond SGI. Why don't you show us how its done?"Only a frightened fool confuses criticism with hate." - mroaks"Propaganda does not deceive people; it merely helps them to deceive themselves." - Eric HofferWhat are you hanging on to, Cultmember?
Raaah raaaha raahhha rahhahahahahahahaDo we understand the 10 worlds here? Do we understand "animality".... or not? Are the "Ten worlds" something that translate across our shared spectrum, or not? I pound you on the head because you are "wrong" and you pound me on the head because you are "right". God bless awready, I am so sick of this.
If you've been in SGI for a while and have tried to get out, you know it's a long process, the same as when anyone tries to leave any peer-pressure, authority-controlled group. To me, moving beyond SGI means being responsible for my own Buddhist practice, re-examining and discarding group programming and exploring new avenues of study and community.Moving beyond does not mean pretending SGI doesn't exist. That would be its own kind of delusion! It's simply that SGI becomes less and less important. SGI propaganda appears more and more laughably grandiose. That's what I read in mroaks's diary on the Tricycle article.I don't think it's an expression of hatred at all. I remember when I drank the Kool-Aid. I remember when mroaks drank the Kool-Aid, too. The way to move beyond is to stop drinking the Kool-Aid.
My name is Andrew Cooper and I am the Tricycle editor who worked with Clark Strand to develop his interview with Daisaku Ikeda. Please allow me to address, in a general way, some of the concerns raised in this thread. It would be presumptuous of me to attempt to speak to the specific disagreements among Nichiren Buddhists, but I can try to explain how we at Tricycle viewed this interview as an editorial matter. I think it is important to understand that, while Tricycle is a nonsectarian and independent publication, most of our content reflects the perspective of what might be called meditation-oriented Buddhism. Most of our readers know Buddhism in terms of the meditation traditions of Zen, Theravada vipassana, or vajrayana as they have been presented to a Western audience. Indeed, I don't think it is an exaggeration to say that, for many of our readers, approaches to Buddhism that are not based on a practice of quiet, focused sitting meditation are, other than in name, scarely recognizable as Buddhist at all. As a nonsectarian publication, we have come to feel that we have an obligation to promote a richer and more inclusive dialogue among different Buddhist communities. This is not an easy thing. Meditation-oriented Buddhists often think of Nichiren Buddhists (if they think of them at all) with condescension and little real knowledge. The same is true in how they tend to view Pure Land Buddhists. The interview with Daisaku Ikeda should be seen as part of our attempt over the past few years to make Nichiren and Pure Land Buddhism more intelligible to our readers, to help our readers see these traditions as those within them understand them. The point is not to change the basic orientation of Tricycle; rather, it is to promote a broader and richer conversation among Western Buddhists. (This is an editorial decision, not a marketing one, and sales seem to have not been affected one way of the other. So regarding the accusations of opportunism: geez, guys, give us a break.) We felt it fitting and appropriate to treat Daisaku Ikeda with the same respect we would show any other prominent Buddhist leader. Not to do so, especially in a first interview, would not only be disrespectful to him but also to the tradition he represents. We certainly did not want to convey that we would treat, say, a Tibetan Buddhist leader with greater deference than a Nichiren Buddhist leader. At least one of the posts observed that Tricycle is not concerned with taking a critical look at Buddhism. I don't think this is true. There is, however, a question about what kind of criticism makes sense in publication aimed at a broad cross-section of Buddhists and non-Buddhists with an interest in Buddhist ideas and practices. The kind of criticism we think works best is that which intelligently challenges people's unexamined assumptions, historical biases, and misconceptions about Buddhism, spirituality, religion, and so forth. Controversies within particular communities--and we hear of many of them--tend to be less edifying. Such matters are usually too complex to be adequately dealt with briefly yet too geared to a specific community's concerns to be of compelling interest to a general readership. There have been exceptions, times when we have felt it was worth the effort to delve into a deeply fraught situation. But that just was not what we thought was called for given that we were already working against a lot prejudice and misconceptions. One last point: in the same issue in which the Ikeda interview appears there is a major feature on the Nipponzan Myohoji order of Nichiren Buddhism. I hope contributors to this thread will be glad to hear this but--who knows?--maybe it will make some think even worse of Tricycle. In any case, it does demonstrate that our intention to help our readers gain some insight into Nichiren Buddhism was not confined to SGI. Though I am not the author of the article, I did contribute a short sidebar, a remembrance of a brief, memorable meeting I had many years ago with the founder of Nipponzan, Nichidatsu Fujii, a most remarkable man. In closing, please don't think too ill of us at Tricycle. We are trying our best. Yours in the dharma, Andrew Cooper
Andrew, I appreciate your thoughtful response. I apologize for suggesting that Tricycle does not look at Buddhism with a critical eye. I should have been more careful with my words.Yes, it would have raised a lot of eyebrows (mine included) if Tricycle had written an article about SGI that focused on scandals, lawsuits and harassment. That would've given the broader Buddhist community a terribly distorted impression of Nichiren Buddhism, and alienated the SGI. Why go there?As you pointed out, the broader Buddhist community knows little about Nichiren Buddhism. What they do know, though, usually comes from SGI. Problem is, SGI Buddhism strays from classical Nichiren Buddhism in many respects, as you probably know.For example, the concept of "human revolution" discussed in the interview is an invention of SGI, not Nichiren. Even the mantra Nam-myoho-renge-kyo has been altered by SGI. For centuries, Nichiren Buddhists chanted Namu myoho renge kyo, but SGI leaders wanted followers to chant faster so they discarded the "mu" syllable in Namu. Further, the cultic organizational characteristics of SGI are not representative of Nichiren Buddhism.The larger Nichiren community does not view these as meaningless alterations/interpretations of Nichiren's teachings. Therefore, it's somewhat dismaying and frustrating to see Tricycle print something that suggests SGI represents "normative" Nichiren Buddhism.I definitely see your point that this info is too "inside baseball" for a readership that's taking its first serious look at Nichiren Buddhism. Your interview included many wonderful points that most, if not all Nichiren practitioners can agree with and appreciate. I for one was glad to see a concise explanation of how Nichiren is different than Pure Land and Zen.Including a companion article in print about Nipponzan-Myohoji will give your readers a sense that there are other approaches to Nichiren Buddhism. (I believe Fujii chanted Namu ...) So that's good.Finally, as you mentioned, Nichiren Buddhists are used to being greeted with condescension and disdain. As a result, some of us are a wee bit oversensitive and overreactive to perceived criticism or misrepresentation of Nichiren Buddhism. Some of us are still carrying a persecution complex that seems to trace all the way back to the persecutions Nichiren endured.Sometimes Nichiren practitioners act like the whipped, abandoned dog of Buddhism; we snap at those who just want to pet us.
Andrew, the entire notion of only offering respect to Buddhist leaders is just a little creepy. Why? I practiced in the SGI for more than l5 years. It was a cult. That is not an accusation or speculation. I believe it is dangerous and harmful for (yes) respected publication like Tricycle to endorse by accolade the likes of Daisaku Ikeda and the SGI without presenting a single, questioning statement. I do not believe the mission of Tricycle is strengthened by serving as a propaganda vehicle. I believe it would be useful for Tricycle to hire an objective professional to show how media manipulation occurs.Plainly you cannot recognize it on your own.
It is interesting to see what the definitions of a "cult" are. Wikipedia has some interesting ideas, as does Googling "definition of a cult". I am wondering what you all think are identifiers of this phenomenon, when an org has crossed the line, mayhaps, or not, and how your personal association with your sangha do, or do not, follow into such parameters. Best, Armchair
All -The only comprehensive definition of the word "cult" that I have ever seen goes like this:A cult is any religious organization I don't like.It seems to be an individual definition, which can and does vary by individual.My 2c; your mileage may vary.
One strategy used in psychological manipulation is to redefine the familiar.Change the Supreme Court Justices' definition of 'voter fraud.' Narrowly define voter fraud as when an imposter shows up to vote. Then claim there is no voter fraud. Pop culture has included election fraud in the same definition as voter fraud, so conveniently you build a case for your agenda by limiting the definition. No need for IDs or voter lists, since there is no voter fraud. Politico.com is an aggregator and consoidatator of polls, news and editorial content. One person's opinion or poll often does not have the same gravitas when viewed by comparison. I recommend Cults in Our Midst and Prophetic Charisma by Len Oakes. Cults dismiss academic studies and academic discourse or criticism. Cults claim ownership of the truth or the only way to enlightment.Cults define what truth is, and defy anyone who disputes their definition. That would describe the SGI.
Whoa boy. It's the c-word. Whole forums are dedicated to discussing what is or isn't a cult (such as freedomofmind on yahoo.) So I doubt I'm going to make much headway here, but I'll try.It's a little more complicated than saying a cult is any religious organization you don't like. I look at it in terms of destructive organization versus constructive organization. I don't think it helps to use the word "cult." It's too loaded.A destructive organization has three main characteristics: authority, deceit and pressure.Authority: SGI leaders claim that SGI is the only group of people practicing Nichiren Buddhism correctly. Only SGI has inherited the lifeblood. So the organization is the self-proclaimed authority on Nichiren Buddhism. Within that context of authority, one man (Ikeda) is the sole authority on all things SGI. He is the self-proclaimed One True Mentor for all who wish to correctly practice Nichiren Buddhism. There are no checks and balances on authority in this org -- members cannot vote, appoint leaders or representatives, and they have no grievance procedure.Deceit: Well, we can go around and around on this one. Representing itself as a "peace organization" is a leap. Portraying Ikeda a prolific author neglects to mention his staff of ghostwriters. But if that stuff doesn't bother you, the financial stuff might. Despite actively soliciting donations from members, SGI provides no financial disclosure. Their assets in the US are well into the hundreds of millions (if not billions), yet members are never provided with an accounting of how funds are used. It's a jawdroppingly wealthy organization that pleads for donantions from members so it can keep the lights on at the local community center. Really?!Pressure. This refers to emotional manipulation of members as well as disparagement and harassment of perceived rivals. Members who leave the group are disparaged (especially by Ikeda) as traitors. Members are pressured to toe the party line and not criticize anything about the organization. Brooke and Auntie chronicled the relational aggression (shunning) used against Byrd because she spoke out. This group monitors the activities of perceived rivals, literally following "Danto" priests around. Members recently disrupted meetings at rival temples in DC and West Hollywood. Their position is that Nichiren Shoshu is dangerous because it teaches "incorrect" Nichiren Buddhism, and therefore must be eradicated.To me, a destructive group is not destructive because of what, who or how they worship. They are destructive because the group itself is more important than the emotional/spiritual growth, free inquiry and free expression of the individuals within it. Sure, SGI claims to cherish each individual, but when push comes to shove (as with Byrd) the organization comes first.That's my two cents. Also, please let's try to avoid using the word "cult." I think it's more precise to evaluate orgs in terms of authority, deceit and pressure.
The mathematics of the three areas is very interesting! authority + deceit + pressure = The C Word! It also describes a person who identifies and wishes to be subjected voluntarily or through manipulation to the big C.Most people do not recognise the ways and means of Authority! Unless they have the truth provided they will not see Deceit! But as humans, we all recognise Pressure in it's many forms and guises, so for me that is the key to recognising a Destructive Org!The pressure can be applied in many ways, emotional, mental, peer and even institutional!Those who become subjected to pressure have two choices - be crushed, or get out from under! It's shocking how groups infected with the Big C Mentality react when people get out from under - and that is the Fourth Way to identify a Destructive Org - the way they react to those who get out from under and reject the pressure to stay!