Quote
quiet one
Around the same time that he briefly re-appeared, a special meeting was called that my husband and other leaders were requested to attend. The exclusive subject of the meeting was George Williams. Linda Johnson spoke. She told everyone how evil George Williams was. His crime? When the Temple people asked him to be on their side, he did not call President Ikeda until the next morning. She stated that he currently had Alzheimer's Disease. She said that President Ikeda chanted every day for his demise because he was an enemy of SGI.

It seemed to me that his (brief) renewed popularity may have been part of the reason Linda Johnson called a meeting against him.

The thought that there might be a chapter about him as an enemy of SGI in an updated version of the Human Revolution is interesting. George Williams is responsible for the many people in the US who joinied NSA. Why does SGI need to make him an enemy? I think many people won't go for it, and will join the ranks of ex-SGI folks.

quiet one and Gingermarie, thank you for your posts. Both were very interesting! I guess we'll never know the truth. My guess is that Ikeda was very threatened by Williams' popularity with the NSA members. I agree, if he'd said that NSA should stay with Nichiren Shoshu, most members would have. If Williams had said that NSA should just be its' own group, under him, again, I think most of the American members would have gone along.

To me, the story of priests paying Williams to support them doesn't quite make sense. If Williams just desired money and power, he could have taken NSA as his own sect, with him as the leader, not answering to either Ikeda or Nikken. As for Williams giving the priests $300,000, WHEN exactly was this? Was it one lump sum, or was it paid over a period of time? Before 1990's, SGI was a part of Nichiren Shoshu, so SGI members would have contributed money to the priests. We WERE told to support and respect the priests in those days.

Indeed, if Williams was in the beginning stages of Alzheimers' at the time of the SGI/Nichiren Shoshu split, maybe he didn't remember who called him about what, and what he said to them. Ikeda chanting for him to die? Oh, how compassionate and Buddhist!

I do remember reading articles that Miss Inoashi contributed to the World Tribune. I vaguely recall hearing that Miss Inoashi was someone's mistress, but it just seemed like some wild rumor out there, and who knew if it was true or not? I was active in Young Women's Division then, but don't recall ever getting the guidance not to live with a boyfriend.

Gingermarie, that is just a riot that Miss Inoashi was George Williams's mistress and yet was telling YWD not to live with boyfriends. What did she advise you to do about your love life?

In my area, our chapter leaders were living together, as his divorce was not final...some problems dividing up property with his soon-to-be ex-wife. Perhaps that's why our leaders did not mention Miss Inoashi's guidance about not living together. From what I remember, nobody objected to our chapter leaders' living arrangements. We liked them, and he'd been separated awhile before he became involved with her. A friend in a different outlying area had a leader who was living with his girlfriend, and nobody seemed to care one way or the other. Perhaps the outlying areas are just more free! I'm sure it also depends on who the senior leaders are. In some areas, maybe there's just no one else who'd take on leadership responsibilities.

And indeed, who knows if Williams and Inoashi were actually involved. SGI does tend to slander people who disagree with them.

Does anyone know whatever happened to Miss Inoashi? Is she still involved in SGI?

-------------From the Fraught With Peril Website, "A Chapter Leader's Diary Blog--- Begin Quote-------------------------------------------

After gongyo, the very new vice-district leader read the article in her very heavy Japanese accent. The article was about... all together now... mentor and disciple. But near the end, it quotes Pres. Ikeda as saying the organization need members who think for themselves - think for yourself. When she was done I wanted to talk about what that means, to think for yourself. I said I wonder how that would work if someone disagreed with Pres. Ikeda. The area leaders jumped in and one of them read from her notes, Pres. Ikeda does not want dupes. Holy crap, Batman! Now this is a discussion topic! But, no it was not a discussion topic, it was just left there. Every time I tried to start something, the "leaders" were there to set it straight, Pres. Ikeda does not want dupes. Don't think about it, just trust me, Pres. Ikeda does not want dupes.
Now, I think this needs to be discussed. What does that statement mean? How would you go about disagreeing with a "leader" in SGI?
--------------------------------End of Quote----------------------------------------------------------------------------------------------------------------------------

How would you go about disagreeing with a leader in SGI? That depends. Do you want to stay in SGI, or not? Do you care if they tell you that there are no problems in SGI, and if you think there is -- then YOU are the problem?

It sounds so like the novel "1984" where the totalitarian government that the characters lived under kept saying things like "War is peace," "Slavery is freedom," and such.

-------------Begin Quote, buddhajones.com website------------------------------------------------------------------------------------------------------

What's the deal with SGIBuddhism.org?
by: mroaks
Fri Oct 02, 2009 at 16:30:19 PM MDT

In comments here, questions have been raised about a social networking site for SGI members.
Chris Tinney, founder of SGIBuddhism.org, also established something called The Peace Church. To support his operation, Tinney sells "space" on The Million Dollar Peace Page. How it works: you give him a dollar, he gives you 100 pixels of nothing.

So far, according to his page, Tinny has brought in $46,500 this way. Tax free? I wonder. Where does the money go? Supposedly, to support the peace tour and the peace church blogtalk radio activities.

Tinney also founded Powerful Intentions, the law of attraction community.

In other words, it looks as if SGIBuddhism.org is just another spoke in the wheel this guy is spinning to make a buck from the good intentions of so-called like-minded people.

Anyone have more info about Tinney and his operations?

mroaks :: What's the deal with SGIBuddhism.org?
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What's the deal with SGIBuddhism.org? | 2 comments
MLM recruitment

Interesting. I have heard some complain that SGIBuddhism.org is a platform for recruiting multilevel marketing dupes for a product called exfuze.
Sadly, the same sort of people who are attracted by the "chant for anything" rhetoric of SGI are also attracted by the get-rich-quick-while-saving-the-world rhetoric of multilevel marketers of health tonics and vitamins.

Of course, you can chant for anything, and I have no argument with that. However, in SGI, more than any other Nichiren-based group, this is translated as prosperity chanting, chanting to get rich, chanting to attract abundance. Can't imagine Nichiren would be too happy to see this development.

Chris Tinney also runs LocalOutreach.org, which essentially collects spare change to supposedly help communities. LocalOutreach.org. Tinney calls himself and "Ambassador of Abundance."

What a joke. How sad that so many SGI members have bought into this claptrap.
by: brooke @ Sat Oct 03, 2009 at 17:22:13 PM CDT

Sorry
I typed hastily. An "Ambassador of Abundance."
That must be a new spin on the concept of Bodhisattva of the Earth.

I also wanted to note that SGIBuddhism.org claims it is not officially affiliated with SGI. However, one of the moderators, Dan Defensor, is a longtime SGI-USA leader.

Also, if you know your SGI history, you know that SGI threatened to sue IRG (Independent Reassessment Group) for copyright infringement for referring to SGI-USA and using the colors red, yellow and blue in its logo.

My point is, if SGI-USA did not officially endorse and support the activities of SGIBuddhism.org, Tinney and his crew would have gotten a cease and desist letter by now.
by: brooke @ Sat Oct 03, 2009 at 17:36:07 PM CDT
-------------------------------------------End of Quote-----------------------------------------------------------------------------------------------------

Non SGI Member Married to Dedicated SGI Member:

Scooby Dooby, I copied this from Rick Ross's "Coping Strategies." I've edited this a lot because the full article is a bit long for this space -- you may want to read the full article, in the "Getting Help" section if you haven't already. To get it, you'd go to the "Home" Page. On the left side of the page, there are some choices. Click on "Getting Help." In that article, there are links. Click on the "Coping Strategies" link.

The article seems to have been written primarily for people who live with their cult. Still, it has good ideas that apply to a number of situations. As you already know, arguing with your wife about SGI will only make her feel defensive. In the days when I was involved with SGI, nobody could have talked me out of it. My family and friends accepted it -- and this gave me space to think for myself -- what was I really seeing in SGI? Quiet one gave you good advice -- be loving, be supportive, encourage her to get involved in other, non-SGI activities that you can both enjoy together, never criticize SGI. Don't be insincere and say that you like Ikeda if you don't -- but if there are things you do like about SGI, then share that with your wife too. Encourage her to pursue any other nonSGI interests she might have -- career, schooling, hobbies, and to see nonSGI friends.

-------------Beginning Quote, Rick Ross Website, "Coping Strategies."---------------------------------------------------------------------------------

Communication

Whenever family and friends are concerned about someone in a cult--communication with the cult member is vitally important and should be ongoing. Hopefully, the group and its leaders will allow that communication and not interfere with any existing relationships. Most often when family and friends are not visibly hostile and remain at least seemingly passive--communication will be allowed.

Communication is absolutely essential for the following two primary reasons:

First, to demonstrate continuing love and commitment, which should remain intact regardless of cult involvement.
Second, because by communicating you can offer the cult member a link to the outside world, more accurate feedback and an outside frame of reference.

Communication thus often enables you to effectively penetrate the cult's control over a member's environment and his or her information. And also most importantly their thoughts and emotional life. Whenever you talk to a cult member you should always try to stay positive. Find subjects of mutual interest and attempt to maintain and/or build upon your rapport. Be friendly, reasonable and look for areas of possible agreement. Don't be confrontive, punitive, combative and/or argumentative. Don't denounce the group, its leader(s) and/or beliefs and practices. But this does not mean that you should be deliberately misleading or phony. Don't give false information and/or act obviously out of character. Never use the word "cult" to describe the group or terms like "brainwashed" and "mind control."

Cult Personality

People in cults often develop a distinct new cult identity or personality. This personality will be consistent with the qualities valued by the group and its leader(s) and correspond rigidly to its doctrine.

Flavil Yeakley, author of the book "The Discipling Dilemma" researched the effects of cultic influence upon individual personality traits. What he found was a cloning phenomenon. That is, members mirroring certain personality traits that corresponded to a preferred prototype, which was very similar to the group's leader. What can be seen from Yeakley's research and other examinations of cult members--is that a new identity is often developed and shaped through their influence. This new personality is often not consistent with the member's previous character and may seem like mimicry of other members.

The process of breaking down and then reshaping thoughts and emotions is best understood by reading Robert Lifton's seminal book "Thought Reform and the Psychology of Totalism." In Chapter 22 he details the cataloguing of thoughts and feelings through the preeminence of "Doctrine Over Person" and the group's "Demand for Purity". Lifton also describes how people within such a thought reform process frequently strip themselves, in an act of symbolic self-surrender, through a dynamic he calls the "Cult of Confession". Typically, through such a thought reform process--cults can break down individual personalities and then shape and mold new ones.

It is very important to recognize this process through which destructive cults can falsify and/or submerge an existing personality. And how they then can superimpose upon the member their own preferred personality traits. Awareness of this process will better prepare you to cope with a loved one who may develop a personality you don't readily recognize. That cult personality may exhibit traits, which are otherwise often confusing and at times may even appear obnoxious. But by recognizing the origin and controlling forces behind such behavior you can learn to be more sensitive, patient, tolerant and understanding.

The realization that you often may not be dealing with someone's genuine personality can enable family and friends to more easily avoid angry responses, unproductive emotional outbursts and confrontations.

You must also be sensitive to certain terms, phrases or words (taught within the group) and avoid them. This is what Lifton calls "Loaded Language" or "thought terminating cliches." In some supposedly "bible based" groups such expressions as "the world," "unbelievers," even "love" may be twisted and loaded with special significance. It is important to learn this language (perhaps through articles about the group, books and/or the group's own materials) and be sensitive to its use and implications.

Conversation

Whenever talking with a cult member it is often meaningful to ask open ended and thought provoking questions, but always without being accusatory or argumentative.

When unreasonable fears come up try to put them into a more objective frame of reference by giving accurate feedback such as, "Do you really think that's a serious concern"? And "Why"? Always allow the cult member to answer completely and listen courteously. Be a good listener and don't interrupt or in any way belittle or ridicule their responses.

Again, remember that you may be dealing largely with a cult personality. Be aware that what you think and/or feel is reasonable, rational and logical may not be considered so in the cult.

It is meaningful to demonstrate some genuine interest in the group, its daily life and activities. Don't ask pointed questions that sound accusatory and again--never use the word "cult" in any conversation.

Generally, the more communication there is with people outside of the group--the better.

In any conversation with a cult member it is crucial to connect in some way with their past--specifically, before their involvement with the group. In this way you can, in a non-threatening way, often stimulate their submerged and genuine personality. You can do this by recalling memories of happy times spent with family and friends, accomplishments at school. Working within such a framework is often difficult, but it is important to demonstrate to the cult member through passive conversation that his or her past life did have value, happiness and meaning.

Never be aggressive, punitive or try to induce guilt feelings through conversation--the group may turn this around and use it as an indictment of both you and your intentions. Assume that anything you say to the cult member will be repeated to leaders and/or others in the group and scrutinized. Again, don't provide the group and its leaders with ammunition to discredit you. Always do your best to be truthful, positive and consistent. And make every effort to fulfill any commitments.

It is very important for members to know they have family and friends on the outside who care. And that these people are there to provide loving support. If a cult member considers leaving the group--this may become a vitally important and pivotal point.

Remember--every action and comment will be viewed through the lens of the group and often scrutinized virtually with a microscope. Be very careful concerning your behavior on this basis. When in doubt about how to act and/or react-- don't do anything.

If you are invited to cult activities such as religious services or programs you should be careful. It may be appropriate to attend the group's open public services to demonstrate a reasonable attitude, but it would be unwise to participate in training sessions or intensive group programs typically designed for indoctrination. Such a session or program might become volatile, provocative and possibly lead to problems and/or a confrontation.

Doubts

There may come a time when a cult member expresses doubts about the group, its leaders and/or practices. It is important to understand that this may only be a transitory time of questioning, which may pass. It is therefore strategically meaningful not to comment too readily about how bad the group is or that you "always knew that leader was bad" and/or "wrong." If later they decide, often through the group and/or leader's influence, that their doubts were wrong and you did comment negatively about the group/leader-- it is likely that they will discuss this with other members and possibly group leaders. Subsequently, this may complicate future contact and communication.

You should be circumspect and careful when you comment about a member's doubts. Essentially, the best initial response is to be a good listener and take no position. Instead you might say, "That's interesting." or "I didn't know you felt that way." If there are repeated doubts and misgivings about the group expressed through further conversations and visits you might begin to consider other more assertive responses.

Eventually as doubts are repeated and perhaps expressed more deeply your most measured response may be to share information (e.g. factual documentation specifically about the group, books about cults and persuasion techniques). But be careful--you should carefully qualify sharing such material by stating, "Some people shared this information with me about the group/leader--would you like to see it"? Or, "Someone once suggested I read these books on the subject of influence and persuasion within groups--you might find this helpful"? Don't be aggressive; allow enough space for the cult member's comfort and personal reflection. If your offer of help is rejected simply respond, "That's OK-- the information is here if you want it."

At times it is much easier for cult members to recognize what is wrong with other groups than their own. In this sense it may be better to offer material and books that do not name their group, but rather others with similar problems and practices. Again, allow every consideration for the cult member to sort through such issues.

Leaving

Most cult members will eventually walk away from their respective groups. Sadly, this may take place after years of exploitation and personally destructive involvement. Specifically, they may have experienced psychological, emotional and at times financial and physical damage.

It is vitally important to express your unconditional love. Never say, "I told you so" or act in a punitive way or guilt-inducing manner.

Don't make this your opportunity to attack the group and its members. Instead, remember that even a destructive cult experience may not have been totally negative. The member's time within the group may have resulted in some positive changes and realizations such as increased sensitivity, spirituality or the end of some self-destructive behavior (e.g. illegal drug use, drinking). Avoid sweeping generalizations/statements about the group and/or his or her group experience. Again, be a good listener and always be as positive as possible.

This may again be a time to seek qualified and knowledgeable professional help.

Cult Recovery

There are common problems experienced by most former cult members during their recovery period. It is important to recognize that these problems are commonly shared by a majority of ex-members and not to become alarmed or panic. This may include depression, nightmares, anxiety attacks, excessive shame and/or guilt and seemingly unreasonable fears about the future.

Former cult members may at times feel like they are either back in the group, or wish that they were. Such a sensation may be prompted by something that occurs, which is reminiscent of their group experiences or practices. Some people call this "floating." But this does not necessarily happen to every former cult member.

Former members may also take some time to redevelop their critical thinking skills and initiate independent decision-making. Likewise, their ability to tolerate ambiguity may return slowly. Don't expect some instant overnight transformation. And don't pressure them hoping to speed up the recovery process Typically, the longer a person has been in a destructive cult--the longer they may take to recover. Also, recovery may depend upon their degree of personal involvement and/or the level of destructiveness and control within that particular group.

Members in most destructive cults are taught some form of "learned dependency." They are also frequently persuaded that individual autonomy and/or independent decision making are negative or even "sinful." Be understanding and patient. Remember these two important points at all times:

Don't be critical of spirituality, idealism and/or greater awareness. The stated goals and ideals of the group may have been laudable--despite its behavior.

Don't try to convince or convert a former cult member about your personal beliefs. Respect their process of recovery and personal discovery. They will make their own choices in their own time and may require a rest from church, religion, and even awareness groups for awhile.
--------------------------------End of Quote------------------------------------------------------------------------------------------------------------------------

I don't usually respond to these threads, but the idea that Mr. Williams is a poor, defenseless man is so wildly off-base, I had to say something.

Did it ever occur to you that the experiences listed here come from the '70s and '80s, when Mr. Williams was the general director? If Mr. Williams was such an effective leader, why did so many people receive the Gohonzon, but not continue to practice in the '80s? It was because he treated the spread of Nichiren Buddhism as a numbers game, and he created an unsustainable, punitive and oppressive culture in which many sincere, honest people were hurt deeply, my family included.

He may have talked about President Ikeda with tears in his eyes, but it's never about what people say, it's about what they do.

Wherever Mr. Williams traveled, he had the women's division members wait on him hand and foot. They were required to be on standby to make Japanese food for him at a moment's notice, served on their own china. I know this, because my mother was one of them.

He favored Japanese leaders and looked down on Americans as incapable of effectively communicating Buddhism. I know this, because my father was one of them.

No one would ever stand for that sort of arrogant behavior today. Why? Because since Mr. Williams stepped down in 1990, members were encouraged to deeply study Buddhism for the first time and develop a self-motivated practice. Mr. Williams was not a genuine Buddhist; he was a cult of personality. I may be Chudapanthaka, but he is, in my book, Devadatta.

For those of us who survived Mr. Williams' oppressive era, we understand how misled we were. People misunderstood President Ikeda's encouragement, because Mr. Williams taught members to fear him and treat him like a god. This is simply not Buddhism.

The oneness of mentor and disciple is not a hierarchical relationship, but rather a shared determination to accomplish the Buddha's vow—to make all persons equal to the Buddha without any distinction between them. It is a relationship in which the mentor and disciple advance the Buddha's vow side-by-side and in which the disciple surpasses the mentor in ability and understanding.

If people speak about President Ikeda as a god today, it's because of their NSA training.

I would never deny someone's experience; I can only share my own. But this e-mail thread feels stuck in a time warp.

commongirl:

SGI continues to be a totalitarian organization run and defined by Ikeada.

The defining role and absolute power of Ikeda can be seen as making SGI a "cult of personality."

I found this on the Chanting Grower's Thread. This is guidance by Mr. Tsuji, a senior SGI leader, about what to chant for. It's been around for years; I heard it in the 1980's, at SGI meetings. At the time, I thought it was great guidance. Now I look at it and think, "Parts of it are good and parts are just plain wrong. "

-----------------------------------Beginning of Quote --Chanting Growers' Thread, International Cannagraphic Website----------------------------
Zange Guidance from Vice President Tsuji (What to chant for, or think about while you chant)

Appreciation

For having the Gohonzon.

For being able to change my karma.

For being alive at this time.

For all the people around me.

For everything being a teacher to me.


Self-Realization

Realize that for every EXTERNAL CAUSE (nyo ze en),

There is first an INTERNAL CAUSE (nyo ze in).

Every hurt, anger, frustration, or painful situation that occurs to me is MY
RESPONSIBILITY.

My karma forced it to happen, or forced them to behave that way.

Hendoku Iyaku-I can turn poison into medicine and become aware of my own
"Internal Hooks" that draw such experiences to me.

I ALONE am responsible for my life condition.

Apology

For current slander in thought, word, and action-let me not want to do it
anymore.

Daimoku of altruism-chant for the health and well-being of the person(s)
involved, and that they may deepen their faith. Ask the Gohonzon, "What can I
do to rectify the situation?"


Determination

To work harder for kosen-rufu.

To create value in the area of family relations, school, job, and activities.


ONLY AFTER CHANTING FOR ALL THE ABOVE, CHANT FOR WHAT YOU DESIRE OR WANT TO
CHANGE OR ACHIEVE IN YOUR LIFE.
---------------------------------------------End Of Quote---------------------------------------------------------------------------------------------------

The part that bothers me most is this:

"Every hurt, anger, frustration, or painful situation that occurs to me is MY
RESPONSIBILITY."

"My karma forced it to happen, or forced them to behave that way."

Yes, it is valuable to look at your actions, words and attitudes and think about what effects they might have -- on yourself and others. If you have a pattern of having debts and financial problems, are you making sensible decisions about handling your money? How might you handle your money differently? If you have serial bad relationships, are you choosing the wrong partners,or ignoring warning signs of problems until it's too late? Are you letting them walk all over you -- or are you walking all over them, ignoring your partners' rights and feelings? Certainly, it's good -- and hard to reflect honestly on what you're doing or not doing.

My objection is with the "every" and that "my karma forced them to behave that way." Things are rarely that black and white, and this smacks of blaming the victim. The toddler in my city who was beaten to death by her mother's boyfriend -- her karma forced him to do that? Really? The people who died on planes or the World Trade Center on September 11, 2001 -- their karma forced the terrorists to hijack and crash those planes? The victims' families and friends -- THEY did something to deserve losing loved ones that way? No, no, no! I don't accept that. You cannot know that -- it's just a theory, and a cruel one.

If I choose to get drunk, and then drive my car -- and I crash into you, killing your loved one and leaving you with a permanent, and painful disability -- can I say that YOUR karma forced me to do that, so you can't blame me? NO! And anyone who tells you that kind of crap ought to be slapped! This is just cruel and oversimplistic nonsense.

Indeed, if Ikeda and the senior SGI leadership really buys into this notion of forgive everyone everything because it was just your karma anyway -- then why not embrace George Williams like a brother? If Williams really did betray Ikeda, wasn't it only because Ikeda's karma forced Williams to act that way? If Ikeda suffered hurt, frustration or pain over Williams' actions, it's Ikeda's responsibility -- is it not? According to Mr. Tsuji's guidance, it is.

According to Mr. Tsuji, Ikeda should have done the following:

"Daimoku of altruism-chant for the health and well-being of the person(s)
involved, and that they may deepen their faith. Ask the Gohonzon, "What can I
do to rectify the situation?""

How much daimoku do you think Ikeda did for the health and well-being of George Williams? Do you think that Ikeda prayed that Williams would deepen his faith and become happy? Or asked the Gohonzon, "What can I do to rectify this situation with my friend George?"

Oh, I forgot...all this forgiveness, taking responsibility, rectifying and altruism is for us little people. Super Mentor has transcended the need for it!

Maybe all of this isn't so annoying if you're high on marijuana.

__________________

Quote
commongirl
Wherever Mr. Williams traveled, he had the women's division members wait on him hand and foot. They were required to be on standby to make Japanese food for him at a moment's notice, served on their own china. I know this, because my mother was one of them.

He favored Japanese leaders and looked down on Americans as incapable of effectively communicating Buddhism. I know this, because my father was one of them.

No one would ever stand for that sort of arrogant behavior today. Why? Because since Mr. Williams stepped down in 1990, members were encouraged to deeply study Buddhism for the first time and develop a self-motivated practice. Mr. Williams was not a genuine Buddhist; he was a cult of personality.

If people speak about President Ikeda as a god today, it's because of their NSA training.

I would never deny someone's experience; I can only share my own. But this e-mail thread feels stuck in a time warp.

Commongirl:

--Sweetheart, you could be right. Maybe Williams is pure evil. My point is, we DON'T really know what happened with George Williams. SGI refuses to say, so of course there is going to be all kinds of wild speculation. Many NSA members DID like Williams -- then suddenly, with no explanation, he's gone? What WERE we supposed to think? If he was sick, why not say so? If he is guilty of misconduct, SGI still should have come clean about it. With everything hidden, people are likely to think the worst of either him or SGI. Or both. It may be very Japanese to sweep problems under the tatami...but since your father is American, you know that we Americans are blunt, outspoken and inquisitive. Tell us how it is -- we'll deal with it.

--I have read accounts of how Ikeda is waited on by women's division leaders. It also seems to me that Japanese leaders are still favored. In my area, I've seen Japanese (mostly men) appointed as leaders over more-qualified Americans. So what you say of Williams seems true of Ikeda also.

--Like you, I can only speak for my own area, and experience. In the eighties, we DID do real, and serious study of Buddhism. After the Nichiren Shoshu/SGI split, study went downhill. It became just all Ikeda's ideas and "The priests are evil." The Gosho and the Lotus Sutra are ignored at SGI meetings. Unless you study independently, you will not learn much about them. Maybe other areas have better study. I hope so!

--During the days of NSA, I didn't see Ikeda being spoken of as a god the way he is today. That's something that's intensified over the past 10-15 years. To me, he appears to have total control over SGI. Does anything happen in SGI that Ikeda has not approved? Does he take advice or suggestions from anyone, even senior leaders? Is anyone allowed to disagree with him, or question his decisions?

--Yes, I know what SGI SAYS about mentor and disciple advancing side by side. But if that's the case, why isn't SGI more democratic? Why isn't there more financial transparency? Why don't members know where their zaimu goes? Why are members who disagree with SGI's official positions attacked and shunned? Why were IRG members attacked so viciously? Why don't general members have more say in how SGI is run? The fact is, SGI-USA is run by Tokyo, and Tokyo does not give a damn what your average American member thinks or wants. Williams has been gone for how many years? Fifteen? You can't blame him for the state of SGI today.

--Stuck in a time warp? Well, I've been accused of worse. The thing is, when I was in SGI, I was told, "To understand why your life is the way it is today -- look at the causes you made in the past." Does SGI not consider itself responsible for the causes it's made in the past? I should reflect on my actions, but the senior leadership of SGI doesn't have to? The law of karma applies to peons but not leaders?

Commongirl, you're not Margaret Inoashi, are you?