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quiet one
Nichijew, Those quotes from President Ikeda are indeed disturbing.
A few weeks ago I was watching the History Channel. The show was about Nazi Germany and the rise and fall of Hitler. Perhaps SGI shouldn't be compared to such a horrific event as the rise of Nazism, but when I watched it I saw many parallels. I saw parallels between the fanatical German members and the members of SGI, the secrecy, the worship of the leader (in fact, Hitler was referred to as a mentor), the treatment of inside individuals who were questioning what was going on, the demand for absolute conformity, etc. A big difference, however, is that people have an option of joining or leaving SGI, and SGI can't hang on to members well. It is important that we keep communicating the realities of SGI and letting people know our experiences.
When I was on the fence about leaving SGI, an acquaintance who already had suggested that I read Eric Hoffer's book, "The True Believer." Hoffer argues that with any mass movement, whether Naziism, Communism, or a religious cult -- there are a lot of similarities. Two groups may preach and espouse entirely different beliefs -- and yet often have the same psychology and tactics.
I went to a big convention once, and during it, I just had this memory of seeing a newsreel about Nazi Germany when I was in school. In this newsreel the Nazis were having some kind of big rally -- and just the wild, fanatical enthusiasm, and the audulation of the leader -- it just seemed so like SGI. I thought, "Am I crazy? SGI is nothing like Nazi Germany!"
I don't mean to suggest that SGI would advocate mass murder, or that Ikeda can be compared to Hitler. Still, there are disturbing parallels. 1930's Germany was socially, politically and economically unstable. Many Germans, especially young ones, must have been searching for stability and purpose, and their involvement with National Socialism may have felt as if it would give them that. They felt that they could create a better Germany, just as some Soka Gakkai members feel that they can create a better world. Both groups also created a despised enemy in order to unify themselves. Granted, Ikeda has not suggested putting anyone in concentrations camps. Would he, if he had the power to? What does it take for hate talk to become violent action, especially on a large scale?
-------------------Quote from Wikipedia, on Eric Hoffer's "The True Believer"----------------------------------------------------------------
The book evaluates and sometimes disparages communists, fascists, nationalists, and early Christians. Part of Hoffer's thesis is that movements are interchangeable and that fanatics will often flip from one movement to another. Furthermore, Hoffer argues the motivations for mass movements are interchangeable: religious, nationalist and class-based movements tend to behave in the same way and use the same tactics, even when their stated goals or values are diametrically opposed.
Hoffer argues that mass movements such as fascism and communism spread by promising a glorious future.
To be successful, these mass movements need the adherents to be willing to sacrifice themselves and others for the future goals. To do so, mass movements need to devalue both the past and the present.
Mass movements appeal to frustrated people who are dissatisfied with their current state, but are capable of a strong belief in the future.
As well, mass movements appeal to people who want to escape a flawed self by creating an imaginary self and joining a collective whole. Some categories of people who may be attracted to mass movements include poor people, misfits, and people who feel thwarted in their endeavors.
Hoffer quotes extensively from leaders of the Nazi and communist parties in the early part of the 20th Century, to demonstrate, among other things, that they were competing for adherents from the same pool of people predisposed to support mass movements. Despite the two parties' fierce antagonism, they were more likely to gain recruits from their opposing party than from moderates with no affiliation to either.
Hoffer does not take an exclusively negative view of "true believers" and the mass movements they begin. Examples he gives of positive true believers are Abraham Lincoln and Gandhi.
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SGI, like other groups that Hoffer mentions, promises potential members a glorious future -- that they can both overcome personal differences and help create a better society (kosen-rufu, world peace). To gain such a future, members are encouraged to sacrifice both time and money. Like many of the members I've known, I joined at a bad time in my life -- I was frustrated, and dissatisfied with my life...so I was very susceptible to the promise of a better future, and willing to give up time and money in order to make this happen.
SGI does encourage members to rethink, reframe their lives in terms of "before SGI" and "In SGI." Your "before SGI" life was, of course, just not as good, and if anything good did happen to you then, it was rare, and random. Your "In SGI" life, was of course, much better, and anything bad that happened then was a test, or clearing out bad karma, or you just didn't follow your leaders' guidance enough, something like that.